The Adayar Library Bullettin, Vol. II February

BRAHMAV1DYA

THE

ADYAR LIBRARY BULLETIN

THE ADYAR LIBRARY

director : Dr. G. Srinivasa Mum. B.A.. B.L.. M.B.&C.M.,

Vaidyaralna

t. Director and Curator for IVcstcrn Section :

A. J. Humcnrter
. Ufa /or for Eastern Section :

I’rol. C. Kunlun Kaja. M.A., D.l’hil. (Oxon.)

BRAHMA VI DY A

THE ADYAR LIBRARY BULLETIN

Editor Pkoi. Kunhan Raia. M.A.. D.Piiil. (Oxon.)
•I»»r. Editor A N. Kkbiina Aiyanuau. M.A.. L.T.

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BRAHMAVIDYA

THE

ADYAR LIBRARY BULLETIN

RAMA VARMA RESEARCH UIGTITUTE.

TRICHUR. COCHIN STATE.

tfNitarlW I

Unto him who approaches in due form, whose mind is serene
and who has attained calmness, the wise one teaches in its very
truth that Brahmavidya whereby one knows the Imperishable,
the Punisha, the Truth.

Vol II Part

February. 1938

CONTENTS

Pack

Editorial Notes ....... 1

Address of Col. H. S. Olcott, at the Opening Ceremony of ilie

Adyar Library on 28th December 1885 . .9

Serial Publications ;

RuvodavyilchyS MadhavakpS. Edited by Prof. C. Kunhan

Raja, M.A.. D.Phil. (Oxon.) . . . 153-176

The Yoga- Upacisads. Translated by Paiydit S- Subiahmaijya
S'istri, P. T. S. and T. R. ^rtnivSsa Ayyangir,

B.A., L.T. 89-120

Samavedasanihita with the Commentaries of Madhava and
Bharatasv&rain. Edited by Prof. C. Kuuhaa Raja,

M.A., D.Phil. (Oxon.) .... i-vili, 1-24
Bhavasankranti SEtra and NSg3rjuna's BhavasanlcrSnd
SSstra with the Commentary' of Maitreyanfitha. Edited
by N. Aiyaswami Sastri . . . 61-76

A*\alfiyaisag|hyasulra with DevasvhmibhSsya. Edited by

Prof. C. Kunhan Raja, M.A., D.Phil. (Oxon.) . 9-24

Manuscripts Notes :

III. The Ai/valayanagrliyaniantrabh&sya — Dr. C. Kunhan

Raja 17

Reviews ........ 25

Our Exchanges ....... 35

EDITORIAL NOTES

It is with a sense of deserved pride and gratification
that we issue the first part of the second volume of
the Bulletin of the Adyar Library. We have every
reason to feel satisfied with the success of the Bulletin
for the first year and for the progress that has been
made during this one year. We have given full notes
on some very important manuscripts in the Adyar
Library. We have also published portions of some
very important works. One work we have been able
to issue in full. In our review columns we have noticed
some recent publications.

During the first year more than sixty journals have
offered to be on exchange relation with the Bulletin and
among them there are a few that are of international
reputation. Thus even in the first year, the Bulletin has
been given a recognised position among the Oriental
Journals. Although the Journal is young, the Adyar
Library has, during the last fifty yeafs, established a
great name ; and the Bulletin starts its life with all the
growth of the Library transfused into it

We have about a hundred subscribers on our list,
which, we are sure will increase in course of time. Even
before the Bulletin was started there was the Adyar
Library Association and this Association has about fifty

2

THE ADYAR LIBRARY BULLETIN

members. When the Bulletin was started, about fifty
persons had enrolled themselves as subscribers besides
the members of the Association (whose subscription
includes also the subscription for the Bulletin). We
have to note specially that Mr. A. J. Hamerster the
Jt Director and Curator of the Western Section of
the Library has become a life subscriber of the
Bulletin. We hope that other persons will follow this
magnificent lead.

For the success of the Bulletin during the first
year we are indebted to Mr. A. N. Krishna Ayyangar,
M.A., L.T., who is now associated with the Adyar
Library and also with the Bulletin as its Assistant
Editor. He is a graduate of the Madras University and
had a good training in higher studies and researches
in the Department of Indian History and Archaeology
of the Madras University. He is also associated with
Rao Bahadur K. V. Rangaswami Ayyangar in his
literary works. We haw found him a real acquisition
in managing this Bulletin.

Prof. F. O. Schrader of Kiel University has con-
tributed an article in the very first issue of this Bulletin
and he has all along shown a keen interest in the
progress of the Bulletin. He was formerly the Director
of the Adyar Library and as such his connection with
this Bulletin is much more intimate than that of other
scholars. We are deeply indebted to him for the keen
interest he is taking.

Pandit S. Subrahmanya Sastri and T. R. Srinivasa
Ayyangar have been helping us by translating the

EDITORIAL NOTES

3

Minor Upanisads into English. A good portion of the
translation we published in the first three issues of
the first volume and the entire translation of the
Yoga-Upanisaas will soon appear a3 a separate book.
Pandit N. Ayyaswami is working on the Buddhistic
Literature in the Library. He is an eminent Pandit
who, later, had a training in the study of Chinese and
Tibetan under the late Prof. Sylvain Levi at Shanti-
niketan and continued his studies at Shantiniketan
for some time under the guidance of Pandit Vidhu-
shekhara Bhattacharya who is now Sir Asutosh
Mukerjee Professor in the Calcutta University. He is
regularly contributing articles connected with Bud-
dhistic Literature in Tibetan and Chinese.

Dr. V. Rag ha van has been regularly contributing
to the Bulletin giving valuable information regarding
works and authors. He is a young scholar with a
bright future before him. After graduating from the
Madras University he received training in research
methods in the University. Later he took a doctorate
also from the University. Now he is connected with
the preparation of the Catalogus Catalogorum in the
Madras University.

The MelaiSgamalika of Mahavaidyanatha S’ivan
is a very important work on South Indian Music. There
is a work called the SafigrahacG<i5mapi by Govinda
where there is a theory portion and also an illustrative
portion containing seventy-two song3 corresponding to
the seventy-two main ragas along with illustrative
songs for the derivative rffgas. The theory of Govinda

4

THE ADVAE LIBRARY BULLETIN

differs from the theory of Vcnkatamakhin found in his
Calurdandiprakas'ika. MahSvaidyanStha Si van follows
the theory of Govinda and has composed seventy-two
songs to illustrate the seventy-two main ragas. This
work has now been published in the last three parts of
the first volume. The Rgvcda commentary of Madhava
along with the commentary of another Madhava who
is the son of VeAkatarya (the latter published only for
the sake of comparison) is progressing.

We were not able to continue the publication of
the Ss'valSyanagfhyasutra with the commentary of
Dcvasvamin. There is a manuscript of it in the
Calcutta Sanskrit College and we have now secured a
certified transcript of it from the Library of that
college. There is another copy of it in the Palace of
H. H. the Maharaja of Travancore. We have secured
a transcript of that also. We had to let the publica-
tion lie over till we received these transcripts. It has
been found that the manuscript of Trivandrum
differs considerably from the manuscripts secured in
North India. The difference is of such a great
magnitude that we are not able to incorporate the
readings found in this manuscript as foot-notes in the
publication. Still the maunscript is a copy of Devas-
vSmin's commentary. The colophons say so. It is
a different recension. Wc will give some further
information on this manuscript at some later stage.

We have issued a small portion (64 pages) of
Vyavaharaniraaya of Varadaraja edited by Rao Baha-
dur K. V. Rangaswami Ayyangar and Mr. A. N. Krishna

EDITORIAL NOTES 5

Ayyangar. This is only as an announcement or as a
sample. The work will soon appear in book form.

This year we are beginning a new work, namely
SamavedasarphitS with two pre-SSyaiia commentaries.
Neither of them has till now been published. The
commentary of BharatasvSmin is well known. But
the commentary of Madhava is not so well known.
Not much information is also available regarding this
commentary, its author and its date. Rajendralal
Mitra in his Catalogue of the Manuscripts in the
Palace of H.H. the Maharaja of Bikaner calls it a
dissertation on the Samaveda and Winternitz and Keith
in their Catalogue of the Bodlein Manuscripts suggest
that this MSdhava may be identical with the Madhava
mentioned by SSyaija.

The Adyar Library has one of the best collections
of Sanskrit MSS. in the world. For some time now
we have not been able to make any organised collection
of MSS., though there is still scope for making good
collections of rare and valuable MSS. In the field
of Vedic Literature and in Philosophy we have recently
acquired some rare works. We propose to make some
regular arrangement to collect MSS.

We have taken up a scheme of preparing a
descriptive catalogue of the manuscripts in the Library.
It is true that there are good descriptive catalogues
of manuscripts in the other Libraries and as such
a description of the manuscripts in this Library may
not be of much use. There are the descriptive catalogues
of the Government Oriental Manuscripts Library and

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THE ADYAR LIBRARY BULLETIN

of the Tanjore Palace Library. The number of works
of which there arc manuscripts in the Library and for
which there is no manuscript in the other Libraries
is very small. Still there is a use for such a descriptive
catalogues in so far as it serves as a record of the collec-
tion. Further, there are some works on which it is
possible to give fuller information. There is no
intention of duplicating information. We have ap-
pointed a young scholar for the purpose. His name
is Madhava Krishna Sarma. He has taken a Title
and a Certificate in the Faculty of Oriental Learning
in the Madras University and he had training in
research methods in the Sanskrit Department of the
Madras University.

In this connection we have to make note of the
New Catalogus Catalogorum prepared by the Madras
University. A provisional sample has been recently
published covering thirty-four pages. There is also a
short Preface by the Editor in chief, Mahamahopadh-
yaya Prof. S- Kuppuswami Sastri. The name of
persons and institutions that have helped the under-
taking is also given. The Catalogues utilised for pre-
paring the great work is also given in a list. The list
is very long and shows the real need for such a work.
The Madras University has undertaken a really import-
ant work and from the provisional fasciculus, one can
reasonably hope that in the final shape the work will
satisfy the needs of scholars by presenting accurate
and reliable information regarding the manuscripts in
the various public and private collections.

EDITORIAL NOTES

7

The Christmas season in India is always marked
by various Conferences and Congresses. We arc
interested only in three out of this multiplicity of meet-
ings all over India; we mean the All India Library
Conference held in Delhi, the Philosophical Conference
held at Nagpur and the Oriental Conference held at
Trivandrum. Considering the large number of Oriental
Libraries in India, there is a real need for an organisa-
tion that will bring together all the Oriental Libraries
of India. This can be an independent organisation
or it can be a section of either the Library Conference
or of the Oriental Conference. This is a matter which
must be seriously taken up. We were not able to take
up the question in the Library Conference till now.

The Oriental Libraries Section of the Association
can do a great amount of help to scholars. In the
matter of the organisation of Oriental Libraries, there
is a good deal of scope for improvement. In many
of the Libraries, the rules are extremely strict and the
contents of the Libraries become practically useless to
scholars. Many of them do not lend manuscripts out-
side the Library ; and in the Library itself, the arrange-
ment for scholars to sit and work is extremely meagre.
Further, in India facilities for supplying photograph
copies of MSS. are also not available. These factors
create much inconvenience to scholars. This is a
serious matter which either the Library Conference or
the Oriental Conference can take up ; and for this it
will be a good thing if an Oriental Libraries section
is started within one or other of these two organisations.

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THE ADYAR LIBRARY BULLETIN

Regarding the Oriental Conference, we have only
one suggestion to make and that is that the All-India
Oriental Conference must make some arrangement to
invite the International Congress of Orientalists to hold
one of their sessions in India. We fully recognise the
difficulties of the European scholars to attend the
session if it is held in India considering the heavy
expenditure that will be involved in a journey to India.
If the governing body of the All-India Oriental Con-
ference takes up the matter seriously, I am sure that
the traditional hospitality of India and the liberality of
the Indian Princes and Chicfsand other rich people will
come in to the solve the problem of money. During the
current year, Prof. F. W. Thomas is the President of
the All-India Oriental Conference and he is also very
intimately connected with the International Congress.
We hope that the Governing-body of the All-India
Oriental Conference will take up the matter.

Regarding the Indian Philosophical Conference,
wc arc very much interested in the progress of that
body. Study of Philosophy has fallen into a plight
in India. India has been the home of Philosophy and
it is hoped that through the efforts of this organisation
the study of Philosophy will revive in India and will
be raised to a position of deserved eminence.

ADDRESS OF COL. H. S. OLCOTT

President- Founder of The Theosophical Society

(at tbo Opening Coiomony ot tho Adyar Library on 28th
December 1836)

{From the Madras Mail of 2S-1HSSS,

We are met together, Ladies and Gentlemen, upon
an occasion that is likely to possess an historical
interest in the world of modern culture. The founda-
tion of a Library of such a character as this is among
the rarest of events, if, indeed, it be not unique in
modem times. We need not enumerate the great
Libraries of Western cities, with their millions of
volumes, for they are rather huge storehouses of books ;
nor the collections of Oriental literature at the India
Office, and in the Royal and National Museums of
Europe; nor even the famed Saraswati Mahal, of
Tanjorc ; all these have a character different from the
Adyar Library, and do not compete with it. Ours has
a definite purpose behind it, a specific line of utility
marked out for it from the beginning. It ts to be an
adjunct to the work of The Theosophical Society ; a
means of helping to effect the object for which the

10

THE ADYAR LIBRARY BULLETIN

Society was founded, and which is dearly stated in
its constitution. Of the three declared aims of our
Society, the first is :

"To form the nucleus of a Universal Brotherhood
of Humanity, without distinction of race creed or
colour: "

The second — “ To promote the study of Aryan
and other Eastern literatures, religions and sciences."

The first is the indispensable antecedent to the
second, as the latter is the logical consequence of the
former. It would be impracticable to bring about
friendly co-operation by the learned of the several
ancient faiths and races, for the study of comparative
religion and archaic philosophy and science, without
first getting them to consent to work in mutual kindliness ;
and on the other hand, the establishment of this fraternal
spirit would naturally stimulate research into the re-
cords of the past, to discover, if possible, the basis of
religious thought and human aspiration. Strife comes
of mutual misunderstanding and prejudice, as unity
results from the discovery of basic truth. Our Society
is an agency of peace and enlightenment, and in found-
ing this Library it is but carrying oat its policy of
universal good-will. Our last thought is to make it a
literary godown, a food-bin for the nourishment of white
ants, a forcing-bed for the spores of mildew and mould.
We want, not so much number of books, as books of
useful sort for our purposes. We wish to make it a
monument of ancestral learning, but of the kind that is
of the most practical use to the world. We do not desire

ADDRESS OF COL. H. S. OLCOTT 11

to crowd our shelves with tons of profitless casuistical
speculations, but to gather together the best religious,
moral and philosophical teachings of the ancient sages.
We aim to collect, also, whatever can be found in the
literature of yore upon the laws of nature, the princi-
ples of science, the rules and processes of useful arts.
Some Aryaphiles are thoroughly convinced that the
forefathers had rummaged through the whole domain
of human thought, had formulated all philosophical
problems, sounded all depths and scaled all heights of
human nature, and discovered most, if not all, hidden
properties of plants and minerals and laws of vitality ;
we wish to know how much of this is true. There are
some so ignorant of the facts as to affirm their disbelief
in the learning of the ancients, and the value of the
contents of the old books. To them, the dawn of human
wisdom is just breaking, and in the Western sky. Two
centuries ago — as Flammarion tells us — the Jesuits
Schiller and Bayers proposed to have the stars and
constellations rc-christened with Christian instead of
Pagan names : and the Sun was to be called Christ ;
the Moon, Mary Virgin ; Saturn, Adam ; Jupiter, Moses ;
etc. etc. ; the orbs would have shone none the less
brightly and sectarianism would have been gratified !
In something of the same spirit, some of our improved
Aryans seem disposed to obliterate the good old orbs
of knowledge and set up new ones — putting out Vyasa,
Manu, Kapila and Patanjali, the Aryan luminaries,
and lighting up Compte, Haeckel, Huxley, Spencer
and Mill. It would not bo so reprehensible if they

12

THE ADYAR LIBRARY BULLETIN

would be content to see all great and shining lights
. . . . admitted to that oqual sky."

We are all for progress and for reform, no doubt,
but it is yet to be proved that it is a good plan to throw
away a valuable patrimony to clutch at a foreign legacy.
For my part, I cannot help thinking that if our clever
graduates knew as much about Sanskrit, Zend and Pali
literature as they do of English, the Rishis would have
more, and modern biologists less, reverence. Upon
that impression, at any rate, this Adyar Library is
being founded.

With the combined labour of Eastern and Western
scholars, we hope to bring to light and publish much
valuable knowledge now stored away in the ancient
languages, or, if rendered into Asiatic vernaculars,
still beyond the reach of the thousands of earnest
students who are only familiar with the Greek and
Latin classics and their European derivative tongues.
There is a widespread conviction that many excellent
secrets of chemistry, metallurgy, medicine, industrial
arts, meteorology, agriculture, animal breeding and
training, architecture, engineering, botany, mineralogy,
astrology, etc., known to former generations, have been
forgotten, but may be recovered from their literary
remains. Some go so far as to affirm that the old sages
had a comprehensive knowledge of the law of human
development, based upon experimental research. I
confess that I am one of such, and that I am more and
more persuaded that the outcome of modern biological

ADDRESS OF COL. H. S. OLCOTT

13

research will be the verification of the Secret, or
Esoteric, Philosophy.

This firm conviction has made me sc anxious to
begin, as soon as possible, while we are in health and
strength, the gathering together of the present Library,
and it shall not be my fault if it does not achieve its
object within the life-time of the majority of the
present audience. If the ancient books are as valuable
as some allege, the sooner we prove it the better ; if
they are not, we cannot discover the fact too speedily
That intellectual marvel of our times, Sir William
Jones, had a better opinion of the merit of Sanskrit
literature than our improved Aryans, it would appear.
" I can venture to affirm,” says he in his Discourse
before the Asiatic Society, delivered at Calcutta,
February, 20th, 1794 — “ I can venture to affirm without
meaning to pluck a leaf from the never-fading laurels
of our immortal Newton, that the whole of his theo-
logy and part of his philosophy, may be found in the
Vedas and even in the works of Sufis. The most subtle
spirit which he suspected to pervade natural bodies,
and lying concealed in them, to cause attraction and
repulsion ; the emission, reflection, and refraction of
light, electricity, caiefaction, sensation, and muscular
motion ; is described by the Hindus as a fifth element,
endued with those very powers ; and the Vedas abound
with allusions to a force universally attractive, which
they chiefly ascribe to the Sun, thence called Aditya,
or the Attractor.” Of Sri Sankara’s commentary'
upon the Vedanta, he says that " it is not possible to

14

THE ADYAR LIBRARY BULLETIN

Speak with too much applause of so excellent a work,
and 1 am confident in asserting that, until an accurate
translation shall appear in some European language,
the general history of Philosophy must remain in-
complete : and he further affirms that "one correct
version of any celebrated Hindu book will be of greater
value than all the dissertations or essays that could be
composed on the same subject." An entire Upanishad
is devoted to the description of the internal parts of
the body, an enumeration of the nerves, veins and
arteries ; a description of the heart, spleen and liver,
and of pre-natal development of the embryo. If you
will consult the most recent medical authorities, you
will find the very remarkable fact,— one recently
brought to my notice by a medical member of our
Society — that the course of the sushumna or spinal
tube, which, according to the Aryan books, connects
the various chakrams, or psychic evolutionary centres
in the human body can be traced from the brain to the
os coccyx ; in fact, my friend has kindly shown me a
section of it under a strong lens. Who knows, then,
what strange biological and psychical discoveries may
he waiting to crown the intelligent researches of the
modem anatomist and physiologist who is not above
consulting the Aryan text books ? " There are not in
any language (save the ancient Hebrew)," says Sir
William Jones, 11 more pious and sublime addresses to
the Being of beings, more splendid enumerations of
his attributes, or more beautiful descriptions of his
visible works, than in Arabic, Persian and Sanskrit."

ADDKKSK OK COL. II. S. OLCOTT

15

But the theme is inexhaustible, and I resist the tempta-
tion to collate the many accessible testimonies of some
of the greatest scholars of our own time to the richness,
value, and interest of the ancient books of Asia. In
Europe and America these profound students and
thinkers are working patiently, in sympathetic collabora-
tion with colleagues, Asiatic and European, in India,
Ceylon, Burma, Japan, China, Egypt, Assyria and
other Eastern countries. We arc honoured this evening
with the presence of some of these public benefactors,
and 1 would that to their more practised hands had
been confided the duty 1 am now officially performing.
It will be for the learned gentleman (Pandit Bhashya
Charyar) who is to follow me, to express in Sanskrit
language the interest felt by all die promoters of the
Adyar Library in the success of the work to which
they are devoting their time and talent

You will observe, Ladies and Gentlemen, from
what precedes, that the Library we arc now founding
is neither meant to lie a mere repository of books, nor
a training school for human parrots, who, like modern
pandits, mechanically learn their thousands of verses
and lacs of lines without being able to explain, or per-
haps even understand, the meaning ; nor an agency to
promote the particular interests of some one faith or
sectarian sub-division of the same; nor as a vehicle
for the vain display of literary proficiency. Its object
is to help to revive Oriental literature ; to re-establish
the dignity of the true pandit, mobed, bhikshu and
maulvi : to win the regard of educated men, especially

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THE ADYAR LIBRARY BULLETIN

that of the rising generation, for the sages of old, their
teachings, their wisdom, their noble example ; to assist,
as far as may be, in bringing about a more intimate
relation, a better mutual appreciation between the
literary workers of the two hemisphere. Our means are
small but sincere motive and patient industry may offset
that in time, and we trust to deserve public confidence.

And now, before closing, permit me one moment
to annouce that the entire MSS. of the first five volumes
that Madame Blavatsky is now writing upon the Secret
Doctrine, is in my hands ; and that even a cursory
reading has satisfied better critics than myself that it
will be one of the most important contributions ever
made to philosophical and scientific scholarship, a
monument of the learned author, and a distinction to
the Adyar Library, of which she is one of the founders'.
» • • • •

On behalf of the subscribers to the Library*
Fund, and of the General Council of The Theosophical
Society, I invoke upon this undertaking the blessing
of all Divine powers and of all other lovers of truth,
1 dedicate it to the service of mankind, and I now
declare it founded and duly opened.

' From tM». It would appear that, * (cording to the original plan ol
Col. OJcott. the then President of The Thcoaophical Society, the Secret
Doctrine was to have been brought out as a publication of the Adyar
Library. 80 that, if our pmcat President bad not decided that the T. P. H.
should take up the reapooBlbllity of publishing, by August new. on odition
of the Secret Doctrine according to the orgjnal MSS. referred to above

X Col. Olcott, it would bare been the duty of the Adyar Library to
r to undertake the responsibility, oi an aci of homage to Col. Otcoet
and Madam Blavaiaky, the Co-founders of The Thcoaophical Society as
well as of the Adyar Library.— G.S.M.

MANUSCRIPTS NOTES

ill

this asvalAyanagi<hyamantrabhasya

By I>k. C. Kuniian kaja

TBBRB is n pedni leaf manuscript of a work called the Aj/valByana-
gfhyamantrabhafya in which the mantras occurring :n the AaValBynn*-
grhyasUtrn aro commented upon. This is contained in the same
bundle in which the manuscript of the VSiarjcaoiaiktosamuccaya
(described in tho manuscript i Kites I in Parts 1 and 3 of the first
volume of the Bulletin) is also included. It bears the shelf No.
XIX. G. 72. There is n transcript of it in the Library which
bears the shelf No. XXXVIII. H. 14. For the sake of easy
reference all the page Nos. in tills note are from the transcript.
The manuscript is incomplete and contains nearly 1500 granthaa.

The work opens thus :
flrfvnlftyanagrhyoktapakayajEesu karmasu
mantraOam viniyuktSnam vyakhyanani kriyate 'dhuni
atyactHni duruktUni y&ny anuklSni ca sphujam
s&mfldadhatu vidvirpsas tfini sarvaijl buddhibhitt.

The manuscript ends: viYvasya ca duritasya yakjmanimit-
tasya pSram nayati tatha ahoramlti. s’atam jlva. yak&n)flg[h!tam
prati ucyale. bo yak?min tvam yalcsmiijo muktat) uparyupari
vardhamSnah evam s'ata. Here the manuscript breaks.

This is the end of the commentary on R.V. 10. 161.3 and the
beginning of the commentary on R.V. 10. 161.4. This sCkta,
namely, 10. 161 is mentioned in the 5th sDtra of the 6th kha^dika
of the 3rd chapter in As-valSymutgtfcyasDtra. The previous sCtra
is: atha vySthitasyBrarasya yakjmagrhltasya va §a#thutib and
the 5th sutra is muHcfimi tv5 hax-isa jivanBya kam ityctena.

18

THE ADYAR LIBRARY BULLETIN

Bui the manuscript is not continuous. There are some breaks
and some repetitions; there is some extra matter also in the
middle. The manuscript proceeds continuously without a break
up to P. 177 where there is a break. The last portion before the
break is as follows : ekam eva udakam idam car&car&tmalcam
jagat. kill ca sarvam vibabhuva. vltyayara upasargab ud ityetuya
sthfloe blmati. samarthyad artarWiavitaijyarlhab. udbhavayati.
utpftdayatity arthab- This it the commentry on R.V. 8. 58. 2
(V&lakhilya). R.V. 8. 58- 1 and 2 are referred to in sUtra 6 of
section 23 in the tint chapter of A^valftyanngrhyasulra, which runs:
sadasyam saptadas’am kaujiukinab samamananti sa karmagam
u pad ra^JS bliavatiti tad uktam rebhyam yam rtvijo bahudhfi
kalpayanta ill.

Here there is a break and after the break there is a small
repetition. Pp. 144, 145 and half of 146 are repeated. After the
repetition, there is some matter which does not belong to the work.
The matter consists of some stanzas ; tbc first is :
tripatak&kareqdnyan apnvaryantara poram
anenfimaotraijam yet syit taj janante janllntikam.

There are 10 verses and a half. It closes :

uktinuktaduruktadiciota yatra pravartate
v&rtikam tad iti prahur vartikajBS manl§igab

After this what beg: ns is: atha pitrmedhamantia vyikhyiyanto.
prftpyaitam bhamibhagam prokpiti. apeta. ye 'tra pErvam nivasatha
pretadayab te yGyam atab sthanad apeta. This is the commentary
on R. V. 10. 14. 9. It is referred to in satra !0 of the second
khaitfiki of the fourth chapter of AsValSyanagihyasutra, which
runs: prSpyaivam bhilmtbhflgam kartodakooa s'amis'akhaya trib
prasavyam Byatanam parivrajan proksaty apeta vita vi ca sarpala iti.

From here the manuscript runs oo to page 208 where there
is again a break. What ends just before the break is: asmin
kusumbhara bhuniau nidadhiti upasarpa. pfitpsubblb kumhham
pracchadsyati ucchva&casva. pracch&dya pathati ucchavRcamS-
nili. kapalena kumhham pidadhati ut tc stablinfirai. catasro 'pi

MANUSCRIPTS NOTIIS

19

dahynmanSnumantrarni gatab kumWsigntc •jahiriipe ynj:unllne
yoiyM*- This *" ,lhI "f tlm fifth klunjdikii of the fourth

chapter of the A'.'tfalaynn.'urfhyasittr.i and the maiitm* arc tt. V.
10 IS. 10, II, 12 and 13.

What begins niter the Incnk is: bmhmnynjitc praiyavnvyii-
hrtisavitryor gntiih iiaridhBnlyftb name hrahmaije. brahma camrm-
ukliab. This rcfors toompurva vyiihitih, which is the 3rd siitra of the
third khaijdika of tho third arlhyiiya in the As’ valayan, Taliyas dtra.
After this tliere is no Iwmk in the manuscript.

From tins it is dear that tho originnl palm leaf manuscript
has its sheets misplaced. As a matter of fact, this palm leaf manus-
cript consists of loaves found in a stray heap aud strung together.
The copy was made from the leaves put in wrong ordor. The
manuscript contains tho following portions :

(1) From tho beginning to A.G.S. 1. 23. 5 (P. 177)

(2) From A.G.S. 3.3.3 to A.G.S. 3. 6. 5. (P. 209 to P. 232)

(3) From A.G.S. 4. 2. 10 to A.G.S. 4. 5. 8. (P. 183 to

P.208)

There is nothiog in this manuscript to serve as evidence in
fixing the authorship of this commentary. There is a statement
on P. 209 which runs as: ayaxn react ro na bhavati iti grhya-
vyikhy&ne vayain avoefima. This shows that the author of this
commentary has written a commentary oa tho Gpiyasu'ra also
apart from this commentary’ on tho mantras occurring in tho
Gfhyasutrar.. The commentaries on the As'valfiyacjLgxhyasQna
of NSrHynna, Devasvfimin and Haradatta are well known. As
a matter of fact the statement occurs in the commentary of
HaradatU published in the Trivandrum Sanskrit Series on P. 144
under 3. 3. 2. This is enough to settle the authorship of tho
commentary.

There are two manuscripts of the same work in the Govern-
ment Oriental Manuscripts Library, Madras, R. 4193 and R. 4482.
They are transcripts from two different palm leaf manuscripts
bclonffinff to different owners. But one is found to be a

20

THE ADYAR LIBRARY BULLETIN

continuation o( the other. One ends: atha asjakayah pmdapitrya-
jflaprnkrtitvat pii^dapitryajRamantr&t) flkrsya vySkhyflyantc. The
other begins with the same sentence. The fact might be that in
the second of the two manuscripts, there may have been some
portion earlier than this, but the authorities of the Library took
the transcript only from the portion where the other ended. This
is only my conjecture. I tried to get at the orgmal ; but 1 have
not been successful till now. At the end of chapters in the second
manuscript there are the colophons: iti haradattaviracitc gfhya-
mintravyakhane dvittyo ‘dhyayab- ill haradattamis'raviracitc
aVvalayanaBlhyamantravySkhyane trtlyo 'dhyfiyab- iti haradatta-
viracitSySra as'valayanagrh,7imiintravyakhyayfim caturtho ’dhyiyab
samiptab. These colophons also prove that the commentator is
Maradatta. There is no colophon in tbo Adyar Manuscript.

At this stage a great difficulty arises. In first copy of the
Government Oriental Manuscripts Library, at the end of the first
adhyftya there is the colophon : grhyamantraYy&khyfiyam prathamo
'dhyByah. Then there is also a colophon in the form of a karika :
Ss\alSyanagxhyoktapakayajfic8u karenasu
mantra ye viniyuktSs te vy&khyltis' cakiapaQina

Here the author of the commentary for the first adhyaya is not
Haradatta but Cakrapagin. This colophon is very closely related
to the first stanza of the commentary.

1 would have rejected the later colophons and ascribed the
entire commentary to Cakrapaqi on the evidence of the colophon
in the form of b5rika found at the end of the first adhyaya. Or
another way cf getting out of the difficulty would be to say that
Haradatta and Cakrapaqin are identical. But this latter position
is impossible. Haradatta’s hand in the commentary is indisputa-
ble. He says what he has stated in his grftyavyakhyi and the
statement is found in Haradatta's g(hyavyakya.

There is a manuscript of A^valSyanagrhyamantntbhojya in
the Oriental Library in Mysore. This manuscript helped me to
solve the riddle. In this manuscript the beginning is:

MANUSCRIPTS NOTCS

21

prunipatya mnHiklcvnm liarndittiiia dhimaia
B^valAyang(li)'aHlhnniniiliavyakhy& vidhlyatc

Now (ho fort must he that (here me two distinct works called
(lie irfvalflyanaKthyainnnlravyakhyfi, one by Haradatta and the
other by Cakrapiinin. In the manuscripts found in the two
Libraries in Madras, the two commentaries have got mixed up.
Tlicrc is Ilia first portion of the commentary of Cakmpamn and
the latter jtortion uf the commentary of Haradatta written oontinu-
ou9ly in the same manuscript.

In tire Madras manuscripts, the commentary proper begins thus,
after the two stanzas already quoted : tntra pratiiamam mantrnvini-
yogo vaktnvyab. tala finjnknthanam, tafcuf chandonirdes'ab. tato
devatnbhidhSnam. viniyoBiulicotustayajHjLae ilona|i smaryate. ffruyatc
ca tatra smpib-

innntrnijtUn brClimaqurseyacliandcdoivatavin na yah
yajnnadliyupanad eti chandasfim yatay&matSm
sthfiiium varcliati gano vO pStyato m'.yate pra vS
paptyan bhavatlty artha ovam brahmaqam aha tam

iti. atha s’rutib — yo ha vO avidiiftrBeyachandodaivatabrfthmaijflna
mantroga ykjayati vadhyfipayali vS sthflijum varchati gartam va
padyati pra vfl mlyate psplyan bhavati yfltayftraftny asya chandflipsi
bliavanti iti. atha yo mantra mantra vada 3a sarvam fiyur eti
s’rey&n bbavati ayfitayiminy asya chandftqsi bbavanti. tasmad
devatEdi rtjantro maatre vidy5t iti. ato mantre mantre viniyogadi-
catu»;ayam boddhavyam. tatra rsidaivatajCSoo c4rthftvagatir upa-
yujyate. atarf ca msntravivanujam arthavat. tatra prathaman t ft vat
pakayajfiapras'aipsftrtham ud6hp&/ catasra jeo vy&bhylyame.

The commentary by Haradatta found in the Mysore Library
begins thus, after the introductory verse already quoted: tatra
pakayajHapraPainsfirthEs catasrah. Then the commentary on the
first verse begins. It is as follows : yab Bamidhft ya fthutl yo vrdona
dad&s'a marto agaaye yo namasi svadhraralj. jab sair.idhi yo
martab aaraidhfi agnaye. vibhaktivyatynyah. agnim. dadWa. dus'atib

22

THE ADYAR LIBRARY BULLETIN

dansknrmonyatra. iha tu prlnano dra$|nvyab. agnitn pri?ayali.
ya ahull. tplyaikavacanasya purvasavanjab. yaj/ cShutyS agmm
priijayati. yo vcdena yas* co vedeoa mantrabrahmaijalak^aijeiia agmm
pclnayaii. yo namosh yas' canamaskSrcna agnimpriijall. yocchabda-
Sanea UcchaWo ‘dhyflharyab (hartavyab). sa svadhvarab sa otvo
’pi svadhvarali s'obhanayajnob.

The commentary on this very verse by Cakrapinln in I lie Madras
manuscripts is as follows: talra yab snmxIhS ya Ehutl iti dve.
anayob saubhatib kuijva rsih. prathama tk kakup. dvitiyS satobrhatl.
dve apy Sgneyyau. yo marlo manusyab agnaye s&midhi. dvitiyartbe
t(tlyai$&. samidham. dadss'a. danakarmayam. dadSli. adhvaro
yajPab. svadhvarab s'obhano 'dbvarab socnaySga ucyate. samidham
evftpi s'raddadhSno ’gafiv fidadhykd yo manyeta svadhvaro ’bam
somena yaja iti aitliab- yacchrutes lacchalxlo ’dhyjhartavyab. talra
gfhyakfira aha— namas tarasS iti. naraus tasmai tad eva bhavati.
tasyaivn pavyatab samidadhflnad eva yajEo bhavati ity arthab- rata
ahull yo vedeoa iti cobhayatra dvitiyartbe trtiyfi. anySm apy ahutim
agr.au juhvad yo manyeta svadhvaro ‘ham iti s'eaah. purvavad eva
drajjjavyam. vedas'abdas' ca svSdhyaye drasjavy&b- svadhyayam api
yo ’gnaye dad&s’a. svadhyayam kurvan ya manyeta svadhvaro ’ham
iti. svfidhyiyabh&ve ‘pi yo namo dacis'a agnaye namaskaram api
kurvan yo manyeta svadhvaro ’ham iti tasya yajBo bhavatity arthab-
yato yajuo val naraab iti Hi br&hmaijam bhavati.

In the manuscript belonging to the Government Oriental
Manuscripts Library there is one passage extra in the beginning
in the Introductory statements After arth&vagatii upayujjyate
there is the following : katham. yaaya vakyam sa jsib- ya tenocyate
sa devatl iti smpeb- katham arthavatvam iti cct

arthavatvam him mantianim mlmaipsaySm prasad hi tarn
a vas^as tu vSkytrtha iti jaimininS svayam
sa sarapratySyito devas tena mantretja tadvida
svarirthavidusab kBmad yatha d(sum pradasyati
ityAdina s'aunabadibhir avas'yam avaboddhavyo mantrSrtlia iti
sphujam udghoqyate.

manuscripts notes 23

On the rcliuion of the commentary of Harodntta to that of
CaknpSqia I will write somathini* on n future occasion. I have
to coniine myself lwrc to n description of tho manuscript in the
Adyar Librnry and points nhsitijj out oi it I can only touch upon
and not discuss in dotoil in these notes.

On P. 8 there is the following statement : atha vai-fvadeva-
horaamantra Ixil i hanuyipi t rynj iviniamriW ca. tatra suryfiya s'vShfi
ityfidayo y»ju?&h. es&n pair vumadova|). kalpatvfit. tatha ca
s'aujukah ;

anulrrs|as tu yah leas'd t kalpc ’tha brahmaiye 'pi vS
mantrah podyo 'tha gadyo vn vamadevyam mbodhata
iti. yajusSm chomlojfl&nam nesyate. accltandastvSd eva. katham
acc b afadastvarn. s'rutau dars'aaut. jSmi syfia yad yajtuAjyam
yaju$upn utpunlySt chandnsSpa ulpunStl ajfimitvSyn iti. tasmfit
sarvesu yajussu chandojiianom Rnafignm. ayr.m nyaynb sBrvatrika
evam ova. yatra yatra man t rah sa pajhyatc lealpe brfihmaije va
tatra sarvntra vBiuadovUrgara boddhavyam.

On P. 12 there is this passage : purohitab purohitasthanlyab-
yathfi s l BnUknpaus(iknkarmfibhib rajSnam Spadbhyas tr&yato tatha
yajamiui5oSin havirvahanfidivySpareM. tratB ity arthab. athavh
purohitas'abdab kriyBvacanah. purvasyfim dis'i fihavaclyatmana
nihltab athfipita iti purohitab. This may be compared with the
explanation of the word by SkandasvSmin in R. V. 1. 1. 1 (see
my edition iu the Madras University Sanskrit Series, No. 8). The
similarity is quite striking. There arc many other passages which
bear close resemblance to the commentary’ of SkandasvSmin.

On P. 154 and 155 there is a reference to a difference of
opinion between bhedapaksa and nairulctapaksa (P. 154) and
bo tween nairuktapak^a and aitibfailaptkp (P. 155). This latter
occurs also on PP. 157 and 158.

On Page 174 there is a reference to Udgltha. In commenting
on R. V. 8. 58. I and 2 in connection with the sixth sStra in the
23rd Kharjdika of the first chapter in the As'valayanagrhyasCtra,
the commentator says : anena krameiyakhilamantradvayam pajhitva

24

THE ADYAR LIBRARY BULLETIN

vyikhyatam udglthScfcryaib safphitavvikhy&nam kurvadbhib. This
shows that according to this commentator, Udgitha has commented
on the eighth raaitfala also. We have manuscripts only for portions
of the tenth maqdala. This statement is interesting in view of the
statement of MSdhava son of Vedkajlrya regarding the collaboration
of Xfir&yai^a and Udgitha with Skandasvimin in writing a single
Rgvedabh&sya. This statement even suggests that Udgitha was
an independent commentator on the whole of the saqthitfi. The
commentary for this portion is by Cakrapi^in and not by Haiadalta.

The commentary bears a close resemblance to the commentary
on the pgveda by Skttdasvimin, the commentary on the (feveda
by Udgitha, the commentary on the Nirukta by Mab»Vara # the
commentary on some vedsc mantras colled the V&rarncanjrukta-
samoccaya (already described) and the commentary on the Sfcna-
veda by MAdhava. The similarity consists of common words,
common method, common ideas. The commentator does not
quote any later works.

The stanzas :

man trig I m brfihmag&r^eyacbandodaivatavin na yab
etc. are found in the work of Midhava son of VedkaJfLrya published
already by me as Madras University S a n s kri t Series No. 2
(v. i. 4 and 5). MOdhava quotes a large u umber of verses from
ancient works without hinting that he is quoting from another
work. The two stanzas in Madhava (II. i. 3 and 4) are found
quoted by Durga also. But Mfldhava ekes not give any hint
that he is quoting from another work. So from the occurrence
of a stanza found in this commentary in the work of Midhava
son of Verikajiryn, it cannot be argued that be has taken the stanza
from Midha va. Both arc queuing from the same source. I bave
reasons to believe that the common source for this commentator
and for MSdhava (also for Duifa) is a work called Niruktavfirtika.

(To be continutd)

I( If VIEWS

25

KB VIBWS

Puva/itsttili/iilii with tho commentary of Sayarjilciiryn published
by the Tiluk M ah fir Rah Ira University Voidiba Samshodhana Mai) dal
(Vedic Research Institute).

The first volume of tho above publication contsunina the first
M&Qdaln was issuwl more than four years ago. The second volume
containing the four Mai^ulns. two to five, came about over a year
ago. The remaining volumes containing the remaining Mapdalas
are expected in due course. The two volumes already published
prcsMit a very go<xl appearance worthy of the subject matter con-
tained in the volumes. Koch volume costs Us. 1 2, not at all an
exorbitant price. The first volume has 1115 pages and tho second
has 99S pages. This is the tnnin text matter. Apart from this
there is soino extra matter also. In the first volume there is n
Foreword, an Introduction in English, an Introduction in Sanskrit
and some comments on the various readings, all covering 18
pages. There is also a list of abbreviations and a list of corroc-
txens. The snme plan is followed in the second vclutno.

The commentary of Sflyana is the latest in the history of
Vedic Exegesis in India. He mentions a large number of earlier
commentators. He quotes from them sometimes and he has made
considerable use of them. SSyaija has commented on all the four
SaipbitSs and on some Btflhmaqaa. His commentary is so very
lucid and so very elaborate that he superceded all the earlier com-
mentetots. At the time when Europeans began the study of Sans-
krit, the earlier commentators of the Vedas had been completely
eclipsed, and until very recent times do manuscript of any other
commentary was available. It was the common belief that after
Yfctka wrote his Nirukta, there was a complete gap in the history of
Vedic Exegesis in India and SByasja came into the empty field
two thousand years after Yaska.

Since Sfiyaqa's commentary was the only one available for
the Vedas, It was welcomed by scholars with great enthusiasm.
Max Muller began the edition of the Pgveda with the commentary
1

26

THE ADYAH LIBRARY BULLETIN

cf Sayaija and the first volume was published in England in 1849.
The sixth and last volume was published in 1874. There was
another edition of the same commentary from Bombay in eight
\olume9. Max Muller’s edition was re-issued in four volumes at
a later lime. The commentaries on the Taittirlya saiphitS, on die
Simaveda and on the Atharvaveda were published in India during
the last many years. His commentaries on the Br&hmapas arc
also now available in print.

The first and second editions of the Pgveda with SSyaja’s
commentary by Max Muller and the edition from Bombay ate now
out of print ; and if any copies are available in the market, the
price is very high and few people can afford to purchase them.
Thus there is a real need for an edition of the work and wc welcome
this enterprise of the Vaidikashamshodhana Mandala. At this rate
I take it tlsat the entire work will be published In four volumes
and will be available to the public at the very moderate price of
less than Rs. 50.

Max Muller himself has utilised a large number of manuscripts.
With all the material available, he was no: able to present an
edition absolutely satisfactory. In preparing the present edition
the editors have access to many more manuscripts collected from
a much wider field. In spile of this, the managing editor has to
confess in the Introduction to the first volume thus : " Had we
succeeded in obtaining Devanagari and non- Devanagari MSS.
complete ami older than those in oar possession, perhaps we would
have been able to present to the public a more authentic edition."
The oldest MS. they have used is 450 years old. Well, Sayapa's
own time is not very much older than that. A real authentic
odition would be what could be based co the Manuscript prepared
by Silyapa himself. Unfortunately we have no information about
the manuscript left by him. Considering the fact that the interval
between the time of Sfiyaqa and our own time is not so very vast,
it is not impossible to expect to get at a copy prepared by himself.
Unfortunately, in the case of no important author in India have

KliVI KWS

27

we been able to secure the author's copy of the work till now.
It is hoped tluit through the labours of enthusiastic manuscript
hunters we may he able to secure copies of tlie authors themselves
in the case of at least the important authors.

The editors havo made good use of tlie manuscripts they have
collected. They have given in the text that reading which they
ccosider the best and the other readings they Ivave given in
footnotes. In selecting r callings, the editors have used their own
discretion and a reviewer has no business to complain of this fact
The managing editor himself says in tlie Introduction to tho first
volume : “ Though there are good readings in the Grantha and
Malayalam MSS., we have adopted only such as find support in
the Devan ngsri." On going through tho edition, I find a large
number of places whore I foe! that the readings found in the
South Indian MSS. cotdd have been accepted as the better ones
for the body of the edition instead of relegating them to the
foot-notes. But this is a matter ol personal inclinations ; and so
far as the special needs of scholars are concerned, the readings
are given in the edition in the form of fcot-notes aDd this must
satisfy such needs. Still one would have expected some explanation
for this partiality for the DcvanSgri MSS.

In many places, the editors have improved upon the edition
of Max Mallet. The oditors have themselves discussed some of
the points in considering the variant readings in the opening
portion of the volumes. But there are place* where aarne im-
provement* are still possible. I cannot enter into details. I
could have gone through the entire discussion on the variant
readings by the editor* and pointed out places where some n>-
considcraticn would bs reasonable. But in reviewing such a
stupendous work, one should look at the work os a whole and
arrive at a judgment It wouhl be both out of propriety and
out of taste to emphasise details too much. But I point out ace
important case which will show that in editing such a work, there
is scope for further study and for investigations beyond the MSS.

28

THE ADYAR LIBRARY BULLETIN

o! the work. Sayai?s gives various interpretations for various
words, various lines and various verses in different ways in different
places. He gives the following explanations for the word alctu :

fl) anjff vyaktigatimrakpu^u ity asm&t

vydiyartibhyah ktur iti kluh. (R.V. III. 7.6)

(2) anjll vyaktigatimrak^anepi. ajyata ebhir
iti bfthulakatvflt ktuh (R.V. III. 17.1)

In the first explanation, there is a sGtra which is not traeable
to any grammar. There are three roots; from the second and
third, the words formed must be aktu aad jtn. Theta is something
wrong with the first The root must be pa and the word formed
must b« p'tu. In the UgSdi of the BhojavyEkarana there is the
sUira paHjartibhyo <Jit. (2.1.63.) The termination is to be taken
over from the previous sGtra 61. Slyaqa or the scribes have wrongly
quoted the surra. As for the second explanation, there is only artes
tun (1.67) in UqSdi. These facts need scrutiny. There are other
similar cases in the work. The editors have given no references
in these cases. The UqSdi references here are to the Madras
University Sanskrit Series edition No. 7, Pts. 2 and 6.

The quotations found in Sayaija must be subjected to very
thorough and close scrutiny. He was quoting from memory and
very often it may be only the sense that he remembered and not
the exact words. This may appear a very stupendous task ; but
it has to be done.

The fact that nearly all the commentaries on the vedic texts
that preceded Sayaqa and that formed the basis for Saya^a's com-
mentary have come to light, sometimes completely and sometimes
only in fragments, does not in any way detract from the importance
of the work of Sfiyaija. On the other hand SEyarjas work becomes
more important on this account. It was held by many scholars
in Europe that SSyaija had no tradition, and that his interpretations
of Vedic words and passages are the result more of erudition and
imagination than of any first hand knowledge of vedic texts derived
from tradition. Now we know that there was a living tradition

REVIEWS

29

and that Sfiysuja wrote his commentaries because of the rich herit-
age of vedic interpretations handed down to him through an un-
broken tradition. This is in itself a very important factor.

The commentary of Skmidusvamin on Rgvedn, which was
known to SByana and which Snyatja quotes is available in frog-
meats. I have edited the commentary for the first adbyuya in the
Madras University Sanskrit Sorias as No. 8. In the Bulletin of the
Adyar Library I have given a full description of the manuscript for
the later portion in the fourth part of the first volume. The com-
mentary of Udgltha (also known to Sayatja and quoted by Stlyana)
is available for a small portion of the tenth Maijdala. B halt a-
bhSskara's commentary on the Taittirlya text* has boon published
in the Mysore Series. The commentary on the Sfim&veda by
BharatasvSmin is being now published for she first time in this
Bulletin. Manuscripts are available in many Libraries. Another
commentary on the Samnveda by Mddhava (there is no evidence of
SSyar^ having known it) is also being published in this Bulletin.
A commentary on the Bgvodn by M&dhavo has been published for
the wholo of the first adhy&ya of the first a^aka and porticos of
the second adhySya in this Bulletin. There is another IdSdhava,
the son of Vefikajarya, who is also a commentator on the Pgveda.
His commentary is also published in this Bulletin for the sake of
comparison. Now Sayaiya quotes a Madhavn in his commentary
or. Bgveda 10. 66. 1. It is not certain which of the two Mfidliavas
(whose Bgveda commentaries are being published in this Bulletin)
is the one mentioned by Sayarja.

SRyatja superseded the earlier commentators and in an age
when critical study in India had fallen into a decadent stage, the
earlier commentaries became eclipsed and complete manuscripts of
many of them are not now available. Now when these manuscripts
are being discovered, sometimes only in fragments, in this ago of
critical study, the earlier commentaries will not supersede the later
commentary of Sfiyaqa and eclipse his works ; they will only give
added importance to the work of S&yaija.

30

THE ADYAR LIBRARY BULLETIN

The Adyar Library lias placed ita resources at the di9po6al of
the editors o( this new publication. We who are in charge of the
Library aod who conduct this Bulletin are happy that an edition
of SSyaga worthy of the great work has come out in part and will
be completed soon. We welcome the edition wholeheartedly. At a
later Mage when the entire work will be published, we may take the
opportunity to enter into mare minute details. At this stage we
simply express our gcod wishes for the successful completion of the
great and noble work undertaken by the Vaidic Samshodhan
Magda).

C. Kunhan Raja

New Catalogue Catalogorum edited by a Committee with
Professor MM. S. Kuppuswami Sastri, M.A., I.E.S. (Retd.) as Chief
Editor, Professor. P. P. Subramanya Sastri, M.A., B.A. (Oxon.),
and C. Kunban Raja, B.A. (Hons), D. Phil., Editors, Qto,
Published by the Madras University, 1937, Provisional Fasciculus,
Pt>- xx, 35.

The Madras University in undertaking to revise and bring
uptodate the Catalogus Calalogorum of Dr. Aufrecht has a
stupendous task before it. The revision of that monumental work
has become a matter of necessity as since its publication several
new collections have been made and catalogued throughout tho
whole of India. The ceaseless work of research carried on by
Oriental scholars throughout the world has brought the names of
several authors and works not found in the older work. Much
water has flown under the bridge since 19C3 when Dr. Aufrecht
finishod his monumental work. The aim of the present revision is
to carry out task the of incorporating all the essentials of tbe work
done till now, b the new book under preparation.

Some of the new features of the work under review are: (1) the
inclusion of Pali and PrSkrt and of Jain and Buddhist Literatures
previously excluded by Aufrecht, taking care to avoid unnesessary

REVIEWS

31

duplication cf work. (2) Heine mainly a work of reference, and as
an index to the catalogues themselves, only such matter as is
considered to be either an advance on the older work or an
original contribution which is informative, is added. (3) All
references under a particular title arc arranged alphabetically.

(4) The Editor has drawn particular attentiou to certain
articles eg. AmsTumat, Agastya etc., as indicating the extent of the
advance made over the older work. These articles show the care
with which the work is being conducted by the Assistants Dr.
V. Raghavan and Mr. E. P. Radhakrtshnnn.

About a hundred and forty-five lists have been incorporated
and more lists are promised in the parts to follow. As a work of
reference the work under review will surely take the first place
as deservingly as its prcdleessor thirty-five years before. It is
necessary to point out in this connection that we ought never to
feel satisfied that cur lists are completo as there is always the
possibility of fresh finds coming to light and the reluctance of our
Pandits to give out for the mere asking either a list of manuscripts
that they have or all the information tbat they could furnish on
aoy topic.

While congratulating the Editors on :hc measure of success
they have achieved in this Provisional Fasciculus we feel it
necessary to draw attention to the fact that a Catalogus Catala-
gorum is not a work which conies every day. As a monumental
work of reference trusted and followed by the scholars aa a constant
and worthy friend, every reference must be accurate and the errors of
printing must be none. In this instance, the list of Errata furnished
with the book gives on the average one mistake per page. The
interchange of numbers in the citation of pages or the number of
the manuscripts is pregnant with serious difficulties to the
scholar, (eg., page 46 last line for 1458 read 15B+>- Some of the
names have been put in the wrong places page 246 Agni-
kotrasom aprayega, Agni he Irabrtihmana are to be taken over to
266). These arc cited only as examples. A work of this type which

32 THE ADYAR LIBRARY BULLETIN

is expected to set the standard for other scholars and Insitutions
should not abound in errors of this type. The book betrays a
certain amount of avoidable hurry in the work of pushing the
book through tbc press.

A. N. Krishna*

Annual Report of I he Mysore Archaeological Department
for the year I9J5, University of Mysore, Qto., pp. viii, 215, with
28 plates, Bangalore Government Press, 1936. Price Rs. 8.

Like its predecessors, tbe present volume also is divided into
five parts. Administrative, Study of Ancient Monoments, Numis-
matics, Manuscripts and New Inscriptions for tbe Year 1934-35.
There are also the two Appendices ‘ A ’ and ‘ B ’ about the Con-
servation of Monuments and the List of Photographs taken during
the year. We owe this sumptuous volume to tbe energy of Dr.
M. H. Krishna who is mainly responsible for settling the form
and content of these Reports.

A large number of unpublished inscriptions were collected
during the year and fifty of them are published in the present
volume. There arc still a few incriptions which are new but
they are only rare finds. The work of preservation is done on sound
lines and the conservation notes of the Director (e.g. pp. 10, 13,
18, 19, etc.) deserve to be carefully read and acted upon. Plate
II contains some of tho most enchanting sculptures beautifully
conceived and executed in tho temple of Kalles'vara. The figures
are rightly held to be tbe finest among those in the Mysore State
(p. 11). Kaivjra is a village of great antiquity and is found
mentioned as the centre of a vigaya or district known as Kaivdra-
vipiva from the days of the GoAgas down to tbe Vijayanagara
days." (p. 33). The earliest date now available about that village
is 12S0 A.D. The Aprameya Temple of Dodda-Mallur seems
to chum antiquity with the Colas. The main shrine is a Co|a
structure altered in Vijayanagara times by repairs. The references

REVIEWS

33

go back to Rajendra Coja (perhaps earlier than Sri Ramnuja) as
gathered from the several inscriptions in Tamil. Rebuilt during the
time of AcyutarAya, the original shrine shows many survivals
of older origin. Probably the original temple was a Cola construc-
tion (p. 19). The VenUalnnxmansvaxni Temple at Bangalore
requires some very necessary and argent repairs in the garbhagpha
of tbo Devi Temple, and the Director’s suggestions are worth
immediate action, (p. 24). The monolithic trident, damarugn, fan
and umbrella (p. 26) arc of gicat interest and of extra-ordinary height.

The Numismatic part has to be read with care. Dr. Krishna
draws attention to the resemblance of certain symbols (the bull-
type) in the coins of the Mysore Museum to the Punch- marked
Purtttuzs and the pictographs of tbo Indus seals. He also suggests
that the marks have greater resemblance to the Indus Pictographs
and arc perhaps representations os legends which cannot now bo
read. He concludes that the identification of the place of collection
of these coins and the excavation of the sito might lead to the
discovery of an important pre-historic or early historic site
(pp. 67-8).

The fourth part deals with a manuscript called MzdhavlMkana
Kfoya from Rampttr, Molakamtlru Taluq. It is a poem in Kanaka
by Sarikara Kavi— of the 18th century. The date as given by
tho manuscript is 8th June, 1757 A.D. The poet praises the
AndhradeS'a and the town of Bcjavadi, and M&dbavadka is named
aa the king of Bcjavadipatna.

The text of the several inscriptions have been edited with
great care, but the binder has transposed the order of the pages
between pp. 76 and 80. The note* and translation are very useful
appendages. In pages 116 — 7 are recorded acme references to
Mummadi Smgayya N&yaka who has often been confused with
the Velogoti chief, S'inga bhtfpila. They require'careful examination.

The Report under review exhibits ail the fervour and the
enthusiam of the author, who, as the President of the Archaeological
section of the recent (IXth) All-India Oriental Conference, outlined a

34 THE ADYAR LIBRARY BULLETIN

practical scheme of work for furthering the study of Archaeology
among tho students. The few errors in printing («.*. pages 62
machanism for mechanism) will be forgotten in the excellence of the
work that Dr. Krishna has placed before u* and thereby earned the
gratitude of the scholars.

A. N. Krishna*

The Journal oj she Music Academy, Vol V. A quarterly
journal devoted to the advancement of the Science and Art of
Music, Dr. V. Raghavan, M.A., Ph.D., Managing Editor, with
Mr. T. V. Subba Rao, B.A., B.L., Editce-in -charge. Published
by the Music Academy, 8 Philips Street, George Town, Madras.
Annual subscription : inland Rs. ♦ ; foreign 8 sh.

The resumption of the publication of this journal devoted to
the promotion of research in the field of Music must be welcomed
by all lovers of Indian culture. The journal fulfils a real need as
it is the only journal of its kind in India. Those responsible for
the resuscitation of the journal dc9crvo great commendation as they
have had to work under difficult circumstances.

The journal itself proposes no change of policy and the
publication of classical works and original articles in the field
from the hand of experts promises a series of delectable papers
opening a new era and vision in that paiticluar field.

The SOmagOna by Mr. M. S- Ramaswami Aiyar is followed by
tlie text of the SangltasudhU. The Abkinayasdrasampula in Tamil
in the form of a glossary will clear many mysteries of the methods
of abhiuaya to the reader. Dr. Raghavan contributes an im-
portant article on the Music Manuscripts in Sanskrit in the
Bhardarkar Institute, Poona. The proceedings of the Madias Music
Conference of 1933 dose up the last portions of the journal.

We congratulate Dr. Raghavan and his co-worker on the
laudable work, and in conveying our good wishes, hope that the
journal will have a long life of usefulness and prosperity.

A N. Krishna*

OUR EXCHANGES

The Adhyatma Prakas/a.

The Andhra SShitya Pari tot PatrikU.

The Archiw Orientals.

The Aryan Path.

Taa Annals of Oriental Research, Madras University.

The BhSrata Dharma.

The Bharatn Mitra.

The Buddha Prabha, Bombay.

The Bulletin ot the Museum of Fine Arts, Breton.

The Bullebn L'Ecole Prancaise D'Extrdme Orient, Hanoi.
The Bulletin of the New York Public Library.

The Cochin Government Archeologist, Trichur.

The Director of Archeology, Nizam's Dominions, Hyderabad.
The Eastcra Buddhist.

The Falerated India.

The Hindu, Madras (Sunday Edition).

The Indian Culture, Calcutta.

The Indian Historical Quarterly, Calcutta.

The Indian Review, Madias.

The Indian Social Reformer, Bombay.

The Inner Culture.

The Jaina Antiquary.

The Jaioa Gazotto.

The Journal of the American Oriental Society, New Haven,
Conn.

The Journal of the Aanaraalai University.

The Journal of the Benares Hindu University.

The Journal of the Bihar and Orissa Research Society.

The Journal of the University of Bombay.

The Journal of the Greater India Society.

The Journal of Indian History, Mylapore, Madras.

36 THE ADYAR LIBRARY BULLETIN

The Journal of tho K. R. Kama Oriental Institute.

The Journal of the Madras Geographical Association.
The Journal of Oriental Research. Mylapore.

The Kalaimagal.

The Karnataka Historical Review.

The Karnitaka SUhitya Parisat PatiikjL

The Maharaja’s Sanskrit College Magazine, Mysore.

The MlraflmsS Prakas'a, Poona.

The Missouri University Studies.

The Mysore Archeological Series.

The NBgarl Prac&rinl PatrikS, Benares City.

The New Review, Calcutta.

The New Times and Ethiopia News.

The Oriental Literary Digest, Poona.

The Philosophical Quarterly, Amalner.

The Poona Orientalist.

The Prabudilha Karnafaka.

The Progress To-day, Loodon.

The Quarterly Journal of the Mythic Society, Bangalore.
The Religions, London.

Tho Rama Vanna F Bearch Institute, Trichur.

The Saipskrita Rati, sara, Jaipur.

The Saipskrita SShitya Parisat Patrika, Calcutta.

The Seatamil, Madura.

The Shri, Kashmir.

The Sudd ha Dharma, Mylapore.

The Theosopbical World, Adyar.

The Thooscphist, Adyar.

The Udyuna Patrika, Tiruvadi, Tanjore District.

The Vishvabharati Quarterly, Shantinikctan.

The World-peace, Calcutta.

The Z. D. M. G.

Printed and published by C Subbarayudo, at tbc Vaaaota Pro*, Ail jar. Madras

K0SM1C MIND

By H. P. Blavatsky

[In iha Thooaophical calendar, Iho 8 111 of May— known os
Whit* Lotus Day— is saciod to the memory of H. P. Blavateky,
that versatile genius of encyclopaedic knowledge and profound
wisdom, who gave Theosophy or Brahmavldya to the modem
world, battling bravely and ouoooaalully against blatant
materialism rampant in her day. It is in grateful recognition of
her unforgettable services to the cause of Brahmavldya and
oriental learning that one number of the BRAHMAVIDYA la
designated "The Blavatsky Number," and issued on the 8th
May of every year. The following article by her, oxtractod. by
kind permission, from " Lucifer", Vol VI, of IS April 1890, may
serve as a sample of her heroic literary fights against the mighty
materialists of hot day. — G. S. Ml

Edison’S conception of matter was quoted in our March
editorial article. The great American electrician is reported
by Mr. G. Parsons Lathrop in Harper's Magazine as giving
out his personal belief about the atoms being “ possessed by a
certain amount of intelligence," and shown indulging in other
reveries of this kind. For this flight of fancy the February
Review of Reviews takes the inventor of the phonograph to task
and critically remarks that “ Edison is much given to dream*
ing," his " scientific imagination " being constantly at work.

Would to goodness the men of science exercised their
" scientific imagination " a little more and their dogmatic and
cold negations a little less. Dreams differ. In that strange
state of being which, as Byron has it, puts us in a position
" with seal’d eyes to see," one often perceives more real facts
than when awake. Imagination is, again, one of the strongest

38 THE ADYAR LIBRARY BULLETIN

elements in human nature, or in the words of Dugald Stewart
it " is the great spring of human activity, and the principal
source of human improvement . . . Destroy the faculty,
and the condition of men will become as stationary ns that of
brutes." It is the best guide of our blind senses, without
which the latter could never lead us beyond matter and its
illusions. The greatest discoveries of modern science are due
to the imaginative faculty of the discoverers. But when has
anything now been postulated, when a theory clashing with
and contradicting a comfortably settled predecessor put forth,
without orthodox science fir3t sitting on it, and trying to crush
it out of existence ? Harvey was also regarded at first as a
“ dreamer " and a madman to boot. Finally, the whole of
medern science is formed of 11 working hypotheses," the fruits
of “ scientific imagination " as Mr. Tyndall felicitously
called it.

Is it then, because consciousness in every universal atom
and the possibility of a complete control over the cells and
atoms of his body by man, have not been honoured so far with
the imprimatur of the Popes of exact science, that the idea is
to be dismissed as a dream ? Occultism gives the same teach-
ing. Occultism tells us that every atom, like the monad of
Leibnitz, is a little universe in itself ; and that every organ
and cell in the human body is endowed with a brain of its
own, with memory, therefore, experience and discriminative
powers. The idea of Universal Life composed of individual
atomic lives is one of the oldest teachings of esoteric philos-
ophy, and the very modem hypothesis of modern science,
that of crystalline life, is the first ray from the ancient
luminary of knowledge that has reached our scholars. If
plants can be shown to have nerves and sensations and instinct
(but another word for consciousness), why not allow the same

KOSMIC MINI'

3 ‘>

in the cell* of the human body ? Science divide* matter inlo
organic and inorganic bodies, only because it reject* the idea
of aUalute life and a life-principle as an entity: otherwise it
would be the hist lo see that absolute life cannot |>roducc
even a geomcirical point, or an atom inorganic in its essence.
Hut Occultism, you see. “ teaches mysteries " llicy say ; and
mystery is Ike negation of common sense, just as again rncta-
physics is but a kind of poetry, according to Mr. Tyndall. Tbrre
is no such thing for science as mystery ; and therefore, as a Life-
Principle is, and must remain for the intellects of our eivtlircd
races for ever a mystery on physical Una — they w ho deal in
this question have to be of necessity either fools or knaves.

Dixit. Nevertheless, no may repeat with a French
preacher, “ mystery I he fatality of science," Official
science is surrounded on every side and hedged in by
unapproachable, for ever impenetrable mysteries. And why ?
Simply because physical science is self-doomed to a squirrel-
like progress around a wheel of matter limited by our five
sense*. And though it is as confessedly ignorant of the
formation of matter, as of the generation of a simple cell :
though it is a* powerless to explain what is this, that, or the
other, it will yet dogmatise and insist on what life, mnttrr
and the rest arc not. It comes to this : the word* of Father
Felix addressed fifty years ago to the F'rcnch academicians
have nearly become immortal as a Iniisnt. ** Gentlemen,"
he said. “ you throw- into our teeth the reproach that we teach
mysteries. But imagine whatever *ciencr you will ; follow- thr
magnificent sweep of it* deduction* . . . and when you arrive
at its parent source you come lace to lace with the nnknow n ! “

Now to lay at rest once for all in the minds of Theos-
ophists this vexed question, we intend to prove that modern
science, ow ing to physiology, is itself on the eve of discovering

40

THE ADYAK LIBRARY BULLETIN

that consciousness is universal — thus justifying Edison’s
" dreams-" But before we do this, wc mean also to show
that though many a man of science is soaked through and
through with such belief, very few are brave enough to openly
admit it, as the late Dr. Pirogoff of St. Petersburg has done
in his posthumous Memoirs. Indeed that great surgeon and
pathologist raised by their publication quite a howl of indigna-
tion among his colleagues. How then ? the public asked :
He, Dr. Pirogoff, whom we regarded as almost the embodi-
ment of European learning, believing in the superstitions of
crazy alchemists ? He, who in the words of a contemporary :

was the very incarnation ol exact science and methods of
thought; who had dissected hundreds and thousands of human
organs making himself a* acquainted with all the mysteries of
surgery and anatomy as we are with our familiar furniture; the
savant for whom physiology had no secrets and who, above all men,
was one to whom Voltaire might have ironically asked whether he
had not found immortal soul between the bladder and the blind
gut, — that same Piiogofl is found after his death devoting whole
cliaptera in his literary Will to the scientific demonstration . . .
Novo ye Vremya of 1887.

— Of what ? Why, of the existence in every organism of a
distinct " vital FORCE " independent of any physical or
chemical process. Like Liebig he accepted the derided and
tabooed homogeneity of nature — a Life Principle — that perse-
cuted and hapless teleology, or the science of the final causes
of things, which is as philosophical as it is unscientific, if we
have to believe imperial and royal academies. His unpardon-
able sin in tho eyes of dogmatic modem science, however,
was this : The great anatomist and surgeon, had the “ hardi-
hood " to declare in his Memoirs, that :

We have no cause to reject the possibility ol the existence
of organisms endowed with such properties that would make of
them — the direct embodiment of the universal mind — x perfection
inaccessible to our own (human) mind . . . Because, wc have no

KOSMIC MINI)

41

right to maintain that man is the Inst expression of the divine
creative thought.

Snell arc the chief features of the heresy of one, who
ranked high among the men of exact science of this age.
His Memoirs show plainly that not only he believed in Uni-
versal Deity, divine Ideation, or the Hermetic “ Thought
divine," and a Vital Principle, but taught all this, and tried
to demonstrate it scientifically. Thus he argues that Universal
Mind needs no physico-chemical, or mechanical brain as an
organ of transmission. He even goes so far as to admit it in
these suggestive words :

Our reason must accept in all necessity an infinite and
eternal Mind which rules and governs the ocean of life . . . Thought
and creative ideation, in /till agreement with the lares oj unity
and causation, manifest themselves plainly enough in universal
life without the participation of brain-slush . . . Directing the
forces and elements toward the formation of organisms, this organ-
ising life-principle becomes self sentient, self-conscious, racial
or individual. Substance, ruled and directed by the life-principle,
is organized according to a general defined {dan into certain
types...

He explains this belief by confessing that never, during his
long life so full of study, observation, and experiments, could lie

acquire the conviction, that our brain could be the only organ
of thought in the whole universe ; that everything in this world,
rave that organ, should be unconditioned and senseless, and that
human thought alone should impart to the universe a meaning and
a reasonable harmony in its integrity.

And he adds a propos of Moleschott’s materialism :

Howsoever much fish and peas 1 may eat, never shall 1
consent to give away my Ego into durance vile of a product casually
extracted by modern alchemy from the urine. If, in our conceptions
of the Universe it be our fate to fall into illusions, then my ' illusion '
has, at least, the advantage of being very consoling. For, It shows
to me an intelligent Universe and the activity of Forces working in
it harmoniously and intelligently ; and lhat my ‘ I ' is not the product
of chemical and histological elements but an embodiment of a

42

THE ADYAR LIBRARY BULLETIN

common universal Mind. The latter, I sense and represent to my-
self as acting in free will and consciousness in accordance with the
same laws which are traced for the guid an ce of my own mind, but
only exempt from that restraint which trammels our human
conscious individuality,

For, as remarks elsewhere this great and philosophic man
of Science :

The limitless and the eternal, is not only a postulate o f
our mind and reason, but also a gigantic fact, in itself. What
would become of our ethical or moral principle were not the ever-
lastir* and integral truth to serve it as a foundation I

The above selections translated verbatim from the
confessions of one who was during his long life a star of the
first magnitude in the fields of pathology and surgery, show
him imbued and soaked through with the philosophy of a
reasoned and scientific mysticism- In residing the Memoirs nf
that man of scientific fame we feel proud of finding him
accepting, almost wholesale, the fundamental doctrines and
beliefs of Theosophy.

The progress of physiology itself, as we have just said, is
a sure warrant that the dawn of that day when a full rec-
ognition of a universally diffused mind will be an accom-
plished fact, is not far ofi". It is only a question of time.

For, notwithstanding the boast of physiology, that the
aim of iLs researches is only the summing up of every vital
function in order to bring them into a definite order by
showing their mutual relations to, and connection with, the
laws of physics and chemistry, hence, in their final form with
mechanical laws — we fear there is a good deal of contradiction
between the confessed object and the speculations of some of
the best of cur modern physiologists. While few of them
would dare to return as openly as did Dr. Pirogoff lo the
•* exploded superstition " of vitalism and the severely exiled

KOSM1C MIND

43

life-principle, the principium vittc of Paracelsus — yet physio-
logy stands sorely ixrrplcxcd in the face of its ablest represent-
atives before certain facts. Unfortuuntely for us, this age
of ours is not conducive to the development of moral courage.
The time for most to act on the noble idea of " principle* non
homines," has not yet come. And yet there arc exceptions
to the general rule, and physiology — whose destiny it is to
become the hand-maiden of Occult troths— has not let the
latter remain without their witnesses. There are those who
arc already stoutly protesting against certain hitherto favourite
propositions. For instance, some physiologists arc already
denying that it is the forces and substances of so-called “ in-
animate " nature, which are acting exclusively in living beings.
For, as they well argue :

The fact thru we reject the interference of other forces in
living things, depends entirely on the limitations of our senses.
We U3e, indeed, the same organs for our observations of both
animate tutd inanimate nature; and these organs can receive
manifestations of only a limited realm of motion. Vibrations
passed along the fibres of our opdc nerves to the brain reach our
perceptions through our consciousness as sensations of light and
colour ; vibrations affecting our consciousness through our auditory
organs strike us as sounds ; all our feelings, through whichever of
our senses, are due to nothing but motions.

Such are the teachings of physical Science, and such
were in their roughest outlines those of Occultism, rcons and
milleniums back. The difference, however, and most vital
distinction between the two teachings, is this : official science
sees in motion simply a blind, unreasoning force or law;
Occcultism, tracing motion to its origin, identifies it with the
Universal Deity, and calls this eternal ceaseless motion — the
“ Great Breath." 1

1 Vide The Secret Doctrine. Vet. I. pp, 2 and 5.

44

THE ADYAR LIBRARY BULLETIN

Nevertheless, however limited the conception of Modem
Science about the said Force, still it is suggestive enough to
have forced the following remark from n great Scientist, the
present professor of physiology at the University of Basle,'
who speaks like an Occultist.

It would be folly in us to ex pec! to be ever able to discover,
with the assistance only of our external senses, in animate nature
that something which we are unable to find in the inanimate.

And forthwith the lecturer adds that man being endowed
“ in addition to his physical senses with an inner sense," a
perception which gives him the possibility of observing the
states and phenomena of his own consciousness " he has to
use that in dealing with animate nature " — a profession of faith
verging suspiciously on the borders of Occultism. He denies,
moreover, the assumption, that the states and phenomena of
consciousness represent in substance the same manifestations
of motion as in the external world, and bases his denial by the
reminder that not all of such states and manifestations have
necessarily a spatial extension. According to him that only is
connected with our conception of space which has reached
our consciousness through sight, touch, and the muscular
sense, while all the other senses, all the affect *, tendencies,
as all the interminable series of representations, have no
extension in space but only in time.

The winding up argument of the lecturer is most interest-
ing to Thcosophisls. Says this physiologist of the modem
school of Materialism :

Thus, a deeper and more direct acquaintance with our inner
nature unveils to us a world entirely unlike the aorld represented
to us by our external senses, and reveals the most heterogeneous
faculties, shows objects having nought to do with spatial extension,
and phenomena absolutely disconnected with those that fall under
mechanical laws.

* From a |»p«T rrad by him mum tin. *eo at a public lacture.

KOS.M1C MIND

45

Hitherto the opponents of vitalism and " life-principle,"
as well as the followers of the mechanical theory of lifo,
based their views on the supposed fact that, as physiology
was progressing forward, its students succeeded more and
more in connecting its functions with the laws of blind mailer.
All those manifestations that used to be attributed to a
" mystical life-force," they said, may be brought now under
physical and chemical laws. And they were, and still are
loudly clamouring for the recognition of the fact that it is only a
question of time when it will be triumphantly demonstrated that
the whole vital process, in its grand totality, represents nothing
more mysterious than a very complicated phenomenon of
motion, exclusively governed by the forces of inanimate nature.

But here we have a professor of physiology who asserts
that the history of physiology proves, unfortunately for them,
quite the contrary ; and he pronounces these ominous words :

I maintain that the more our experiments and observations
are exact and many-sided, the deeper we penetrate into facts, the
nwrc wc try to fathom and speculate on the phenomena of life, the
more we acquire the conviction, that even those phenomena that we
had hoped to be already able to explain by physical and chemical
laws, are in reality unfathomable. They arc vastly n»re compli-
cated, in fact ; and as wc stand at present, they will not yield to any
mechanical explanation.

The Basle professor is no solitary exception ; there arc
several physiologists who are of his way of thinking ; indeed
some of them going so far as to almost accept free will
and consciouaneis in the simplest monadic protoplasms !

One discovery after the other tends in this direction.
The works of some German physiologists are especially
interesting with regard to cases of consciousness and positive
discrimination — one is almost inclined to say thought in the
Anuebas. Now the Amccbas and the animalcule are, as all

46

THE ADYAR LIBRARY BULLETIN

know, microscopical protoplasms— as the VampyreUa Spirogyra
for instance, a most simple elementary cell, a protoplasmic
drop, formless and almost structureless. And yet it shows in
its behaviour something for which zoologists, if they do not call
it mind and power of reasoning, will have to find some other
qualification, and coin a new term. For see what Cienkowsky 1
says of it. Speaking of this microscopical, bare, reddish cell he
describes the way in which it hunts for and finds among a num-
ber of other aquatic plants one called Spirogyra, rejecting every
other food. Examining its peregrinations under a powerful
microscope, he found it when moved by hunger, first projecting
its pseudopodia (false feet) by the help of which it crawls. Then
it commences moving about until among a great variety of plants
it comes across a Spirogyra, after which it proceeds toward the
ccllulated portion of one of the cells of the latter, and placing
itself on it, it bursts the tissue, sucks the contents of one cell
and Uien passes on to another, repeating the same process. This
naturalist never saw it take any other food, and it never touched
any of the numerous plants placed by Cienkowsky in its way.
Mentioning other Amctba — the Colpadella Pugnaz— he says
that he found it showing the same predilection for Chlamy-
domonas on which it feeds exclusively ; " having made a
puncture in the body of the Chlamydomonas it sucks its
chlorophyll and then gees away,” he writes, adding these signifi-
cant words : “ The way of acting of these monads during their
search for and reception of food, is so amazing that one is
almost inclined to see in them consciously acting beings I "
Among hundreds of accusations against Asiatic nations
of degrading superstitions, based on "crass ignorance,"
there exists no more serious denunciation than that which

' L. Cienkowsky. Sec hi* work Btitra£a zur Kenlntss dor Uotiadc*.
Arehiv. I. mikreokop. Amtomle.

KOSMIC MIND

47

accuses and convicts them of personifying and even deifying
the chief organs of, and in. the human body. Indeed, do not
we hear thes: “benighted fools’’ of Hindus speaking of the
small-pox as a goddess — thus personifying the microbes of
the variolic virus ? Do we not read about Tantrikas, a sect of
mystics, giving proper names to nerves, cells and arteries,
connecting and identifying various perts of the body with
deities, endowing functions and physiological processes with
intelligence, and what not ? The vertebra, fibres, ganglia, the
cord, etc., of the spinal column ; the heart, its four chambers,
auricle and ventricle, valves and the rest ; stomach, liver,
lungs and spleen, everything has its special deific name, is
believed to act consciously and to act under the potent will of
the Yogi, whose head and heart are the seats of Brahma end
the various parts of whose body are all the pleasure grounds
of this or another deity !

This is indeed ignorance. Especially when we think that
the said organs, and the whole body of man are composed
of cells, and these cells are now being recognized ns individual
organisms and— ^uien sabe — will come perhaps to be rec-
ognized some day as an independent race of thinkers inhabit-
ing the globe, called man I It really looks like it. For was it
not hitherto believed that all the phenomena of assimilation
and sucking in of food by the intestinal canal, could be ex-
plained by the laws of diffusion and endosmosis ? And now,
alas, physiologists have come to learn that the action of the
intestinal canal during the act of absorbing, is not identical
with the action of the non-living membrane in the dialyser.
It is now well demonstrated on the intestinal epithelium of
cold-blooded animals that

this wall is covered with epithelium cells, each of which is a a
organism per *e, a living being, and with very complex fucctiona . . .

48

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while globules of fat contained in food penetrated through the walla
of the intestines into lymphatic channels, the smallest of pigmental
grains introduced into the intestines did not do so — this remained
unexplained. But to day we know, that this faculty of selecting their
special food— of assimilating the useful and rejecting the useless
and the harmful— is common to all the unicellular organisms-'

And the lecturer queries, why. if this discrimination in
the selection of food exists in the simplest and the most
elementary of the cells, in the formless and structureless
protoplasmic drops — why it should not exist also in the epi-
thelium cells of our intestinal canal. Indeed, if the Vampy-
rella recognizes its much beloved Spirogyra, among hundreds
of other plants as shown above, why should not the epithelium
cell, sense, choose and select its favourite drop of fat from a
pigmental grain ? But we will be told that "sensing, choosing,
and selecting " pertain only to reasoning beings, at least to
the instinct of more structural animals than is the protoplas-
mic cell outside or inside man. Agreed ; but as we translate
from the lecture of a learned physiologist and the works of
other learned naturalists, we can only say. that these learned
gentlemen must know what they are talking about ; though they
are probably ignorant of the fact that their scientific prose is
but one degree removed from the ignorant, superstitions, but
rather poetical "twaddle" of the Hindu Yogis and Tantribas.

Anyhow, our professor of physiology falls foul of the
materialistic theories of diffusion and endosmosis. Armed
with the facts of the evident discrimination and a mind in
the cells, he demonstrates by numerous instances the fallacy
of trying to explain certain physiological processes by mechan-
ical theories; such for instance as the passing of sugar from
the liver (where it is transformed into glucose) into the blood.
Physiologists find great difficulty in explaining this process,

1 From Iho [Wper r«d by the Professor of phyiictogy at (lie University
at Buie, prenouiiy quwwl.

KOSMIC MIND

49

and regard it as an impossibility to bring it under the
tndosmc.sk laws. The mysterious faculties of selection, of
extracting from the blood one kind of substance and rejecting
another, of transforming the former by means of decomposi-
tion and synthesis, of directing some of the products into
passages which will throw them out of the body and redirect-
ing others into the lymphatic and blood vessels — such is the
work of the cells. " It is evident that in all this there is not
the slightest hint at diffusion or endasmose says the Basle
physiologist. “ It becomes entirely useless to try and explain
these phenomena by chemical laws."

But perhaps physiology is luckier in some other depart-
ment ? Failing in the laws of alimentation, it may have found
some consolation for its mechanical theories in the question
of the activity of muscles and nerves, which it sought to
explain by electric laws ? Alas, electrobiology on the lines of
pure dynamic electricity has cgregiously failed. Ignorant of
" Fohat ” no electrical currents suffice to explain to it either
muscular or nervous activity.

But there is such a thing as the physiology of external
sensations. Here we are no longer on terra incognita, and all
such phenomena have already found purely physical expla-
nations. No doubt, there is the phenomenon of sight, the
eye with its optical apparatus, its camera cbscura. But the
fact of the sameness of the reproduction of things in the eye,
according to the same laws of refraction as on the plate of a
photographic machine, is no vital phenomenon. The same
may be reproduced on a dead eye. The phenomenon of life
consists in the evolution and development of the eye itself.
How is this marvellous and complicated work produced ?
To this physiology replies, " We do not know " ; for, toward

the solution of this

great problem :

50

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Physiology has not yet mads one single step. The same
may be said of all the organs of sense. The same also relates to
ocher departments of physiology. We had hoped to explain the
phenomena of the circulation of the bleed by tbe laws of hydro-
statics or hydrodynamics. Of course the blocd moves in accord-
ance with the hydrodynamical laws; but its relation to them
remains utterly passive. As to the active functions of the heart
and the muscles of its vessels, no one, 10 far, has ever been able to
explain them by physical laves.

The underlined words in the concluding portion of the able
Professor’s lecture are worthy of an Occultist Indeed, he sccm3
to be repeating an aphorism from the " Elementary Instruc-
tions " of the esoteric physiology of practical Occultism :

The riddle of life is found in the active functions of a
living organism , ' the real perception of which activity we can get
only through self-observation, and not owing to our external
senses ; by observations on our will, so far as it penetrates our con-
sciousness, thus revealing itself to our inner sense. Therefore,
when the same phenomenon acts only cn our external senses, we
recognize it no longer. We see everything that takes place around
and near the phenomenon of motion, but the essence of that
phenomenon we do not see at all, because we lock tor it a special
organ of receptivity. We can accept that esse in a mere hypothet-
ical way, and do so, in fact, when we speak of ‘ active functions.’
Thus does every physiologist, for he cannot go on without such
hypothesis ; and this is a first experiment cf a psychological ex-
planation of all vital phenomena . . . And if it is demonstrated to
ub that wo are unable with the help only of physics and chemistry
to explain the phenomena of life, what may we expect from other
adjuncts cf physiology, from the sciences of morphology, anatomy,
and histology ? 1 maintain that these can never help us to unriddle
the problem of any of the mysterious phenomena of life. For,
after we have succeeded with the help of scalpel and microscope in
dividing the organisms into their most elementary compounds, and
reached the simplest of cells, it is just here that we find ourselves
face to face with tbe greatest problem of all. The simplest monad,

1 Life md activity are but the two diSereat coma for th« ui» idea. ce.
whol In still more coctki, they are two weeds with which the man of tciecce
connect no d«6sil« idea whatever. Nevertheless, inc perhaps jun for that,
they are oKigod to um them, for they contain the point c < coolant Ueween the
meat difficult problems ©>er which, in fact, the greatest thinker* cf the material-
istic school have over tripped.

K0SM1C MIND

51

a microscopical point of protoplasm, formless and structureless, exhi-
bits yet all the essential vital functions, alimentation, growth, breed-
ing, motion, feeling and sensuous perception, and even such functions
which replace ‘ consciousness ’ — the soul of the higher animals I

The problem — for Materialism — is a terrible one, indeed !
Shall our cells, and infinitesimal monads in nature, do for us
that which the arguments of the greatest Pantheistic philos-
ophers have hitherto failed to do ? Let us hope so. And if
they do, then the " superstitious and ignorant " Eastern Ycgis,
and even their exoteric followers, will find themselves vindicat-
ed. For we hear from the same physiologist that :

A large number of poisons are prevented by the epithelium
calls from penetrating into lymphatic spaces, though we know that
they arc easily decomposed in the abdominal and intestinal juices.
More than this. Physiology is aware that by injecting these
poisons directly into the blood, they will separate from, and reappear
through the intestinal walls, and that in this process the lymphatic
cells ralce a most active part

If the reader turns to Webster's Dictionary he will find
therein a curious explanation at the words “lymphatic"
and “Lymph." Etymologists think that the Latin word
lympha is derived from the Greek ttymphe, “b nymph or
inferior Goddess," they say. "The Muses were sometimes
called nymphs by the poets. Hence (according to Webster)
all persons in a state of rapture, as seers, poets, madmen, etc.,
were said to be caught by the nymphs (n >p^oX»prro*)."

The Goddess of Moisture (the Greek and Latin nymph or
lymph, then) is fabled in India as being born from the pores
of one of the Gods, whether the Ocean God, Vanina, or a
minor " River God " is left to the particular sect and fancy of
the believers. But the main question is, that the ancient
Greeks and Latins are thus admittedly known to have shared
in the same “ superstitions " 09 the Hindus. This superstition
is shown in their maintaining to this day that every atom of

52

THE ADYAR LIBRARY BULLETIN

matter in the fonr (or five) Elements is an emanation from an
inferior God or Goddess, himself or herself an earlier emana-
tion from a superior deity ; and, moreover, that each of these
atoms — being Brahma, one of whose names is Anu, or atom— no
sooner is it emanated than it becomes endowed wish conscious-
ness, each of its kind, and free-will, acting within the limits of
law. Now, he who knows that the kosmic trimurti (trinity)
composed of Brahma, the Creator ; Vishnu, the Preserver ; and
Siva, the Destroyer, is a most magnificent and scientific
symbol of the material Universe and its gradual evolution ;
and who finds a proof of this, in the etymology of the names
of these deities, plus the doctrines of Gupta Vidya, or esoteric
knowledge — knows also how to correctly understand this
“ superstition." The five fundamental titles of Vishnu— added
to that of Anu (atom) common to all the trimurtic personages —
which are, Bhutatman, one with the created or emanated
materials of the world ; Pradhanatman, " one with the sen-
ses " ; Paramatman, " Supreme Soul ” ; and Atman, Kosmic
Soul, or the Universal Mind — show sufficiently what the
ancient Hindus meant by endowing with mind and conscious-
ness every atom and giving it a distinct name of a God or a
Gcddess. Place their Pantheon, composed of 30 crores (or
300 millions) of deities within the macrocosm (the Universe),
or inside the microcosm (man) and the number will not be
found overrated, since they relate to the atoms, cells, and
molecules of everything that is.

This, no doubt, is too poetical and abstruse for our
generation, but it seems decidedly as scientific, if not more so,
than the teachings derived from the latest discoveries of
Physiology and Natural History.

WHERE THEOSOPHY AND SCIENCE

MEET

(A STIMULUS TO MODERN THOUGHT:

FOREWORD

It is with great pleasure that I have undertaken,
on behalf of the Adyar Library, the publication of the
book entitled WHERE THEOSOPHY AND SCIENCE MEET,
(A Stimulus to Modern Thought), edited by Professor
D. D. Kongo. The book is the result of a joint and
co-operatioe effort of a number of members of The
Thcosophical Society from different parts of the
world, who have each written a monograph on some
branch or branches of science and philosophy of which
each has made a special study in the light of Theosophy
with a view to correlate the two. This book will come
out in four parts at intervals of two or three months,
Part I appearing in May 1938. Prof. Kanga has
recently retired from the Indian Educational Serolce and
come to stay at Adyar. He Is still connected with the

Bombay University, which is his Alma Maler. as a
member of the Chemistry Editorial Beard and the
Managing Editor of ihe Physical Science Number of
the Bombay University Journal. Bang a keen student
of both Theosophy and Science he is eminently fitted
to undertake a work of this nature. As the sub-title
indicates, II is the hope of the Editor that the book
Will ad as a stimulus to modern thought and will
particularly appeal to those who are intellectually dis-
contented and anxious to find out the Truth for them-
seloes and apply it to ihe solution of the many compli-
cated problems facing society.

G. SRINIVASA MURTL

Dtmtor.

INTRODUCTION

It may appear strange, but is nevertheless true, that a number
Mod «m ScUnce °* statements regarding Man and Nature

•« iiij of
Th(*«ophy.

made some years ago in the classic literature
of Theosophy and Ancient Wisdom are now,
year after year, being corroborated by science. 1 Thus Theosophy
finds in Modern Science a great ally, for it supports in an
increasing measure the truths given in theosopbical literature.
We have deep respect and veneration for the great
Appreoiattoa of scientists who have given us the new knowl-
Bcioftoe edge and consequently a new outlook on

life by giving a new orientation to scientific thought. We
yield to none in our admiration of the scientific method which
is so thorough and so exact. We fully appreciate what the
scientists have so far been able to do by means of the scientific
method, the value of which all the world acknowledges.

But if it is true that a large number of recent scientific
M*th(di of n*- discoveries have been anticipated in so
M»roh Ganpirtd. many directions by the Ancient Wisdom,
which Theosophy embodies ; or, as Sir Oliver Lodge has put it,
that modern science is rediscovering some of the truths of
ancient science ; or, again, in the words of Professor Soddy, that
we are treading today the road which the ancients trod in the
unrecorded history of the world,' then there must be another

" Scientific Corrohoraltotu of Theosophy ” (ad other monognphi (see
me).

• Frederick Scddy, TKt lHltrprOaltc*% of Retftwn.

3

54 THE ADYAR LIBRARY BULLETIN

method of investigation of which the Ancient Wisdom was
the resalt, and it would be pertinent to inquire what that
method is and who the persons arc who use it. The method
by which the truths given out in the Ancient Wisdom were
discovered, is known as the Occult Method and those who
use it are known as occultists, seers and S3gcs, for they pos-
sessed powers of which present-day science is just beginning
to be aware. This method is not contradictory but supple-
mentary to. or merely an extension of, the scientific method,
and superior to it inasmuch as, first, it is more comprehensive
than the scientific method, having a wider range of data from
which to draw inferences, for, in addition to scientific data it
includes also data obtained by clairvoyant research — and
clairvoyance is now recognized as a fact in nature ; 1 secondly,
it collects its data by actually seeing the inner working of the
phenomena and not only by the observation of their external
behaviour as is done by science ; and thirdly, it can survey
a long stretch of time extending over tens of thousands of
years, clairvoyant observations of which have been made by
a very large number of seers and sages of the past.

These observations were classified and inferences drawn
therefrom ; these inferences were tested and either modified,
amplified or rejected ; those which stood the test were checked
and verified over and over and over again in the light of
further observations. Time has been one of the great assets
of the occult researchers, and the strictly scientific method of
investigation which they followed has been another.' A number
of statements given in recent theosophical literature and
confirmed by science are the results of independent clairvoyant
researches of Dr. Annie Besant and C. W. Leadbcatcr.'

' Monograph* oo " .Wcaaotogy " and " P.ycl.«c Research " (see Scheme).

■ MoDUKT*p!>» oo " Theosophy mat Modern Science/' and “Whither
Science." |w* Scheme).

• Monograph oo " Arctieoioiy " (eee Scheme).

WHERE THEOSOPHY AND SCIENCE MEET 55

In view of what has been stated above, tile recent dis-
PhjUcal Satenc* cussion in Nature which began with the
u4 PtlloMphy. nr iid e by Dr. Dingle on “ Modern Aristo-
tclianism," ' the letters by different scientists which appeared
in reply to this article under the title " Physical Science and
Philosophy,” and Dr. Dingle’s counter-reply to these letters
under the heading M Deductive and Inductive Methods in
Science ”* were opportune and illuminating. It was a dis-
cussion in which the intellectual giants of the day took part,
many or them being Fellows of the Royal Society. Dr. Dingle
favoured the strict inductive method for the discovery of
truth about Nature- He “ inveighed against a new departure
in scientific method [followed by Sir Arthur Eddington and
others] which had grown out of the revolution of thought
provoked by relativity theory."

" The question," in his words, was " whether we could
discover the truth about Nature rationally without recourse to
experience." He was against the metaphysical line of attack
on physical problems. The discussion “ raised the matter of
the curious relationship which at present subsists between
metaphysics and science."

Wc arc of the opinion that this new departure in scientific
method is inevitable as a result of evolution in the conscious-
ness of man. The gradual evolution of physics into meta-
physics and of metaphysics into occultism, is hound to take
place in the case of some few people who arc so constituted
that they arc more susceptible to discover truth, first, by pure
reason and later on by intuition- In the light which Theos-
ophy sheds on the constitution of man And his intellectual
evolution, from the analytical mind Stage to that of the
synthetic mind, and then to the stage of the intuitional mind,

1 Saturn 8 May 1937. p. 784.

• Saturr., 12 Juno 1937. pp. W to 1.012.

THE ADYAR LIBRARY BULLETIN

all the three methods of investigation, namely, the inductive,
the metaphysical and the occult, take their rightful places, so
that the present metaphysical phase we arc witnessing is a
necessary stage in the evolution of the scientific method. Each
method is important and great in its own way. However
much the new departure in the scientific method may be
criticized, it is bound to spread more and more as time gees
on and as the new type of men and women are born in greater
numbers in the world, for the Next Step in Evolution is the
development of the subtler senses, the awakening of the
intuitive faculty.

There are signs that a new sub-race is appearing, that a
" New Age in Consciousness ” is commencing, and that this
new consciousness touches the intuitional world . 1 But this
does not mean that we should give up the old well-tried
inductive method for discovering truth ; it will be used and
with very gcod results strictly within the domain of science by
those in whom the intuitive faculty is practically dormant
And there is no reason why those in whom the subtler senses
are developing and the intuitive faculty is awakening, should
not depart from the strict scientific method of induction in
their researches into the borderland of science.

In the domain of science also, intuition perhaps plays a
How IomlUoa more important part than we realize.

Worb. The illumination may come as the outcome
of months or years of mental search but the moment when it
comes the intellect is passive. Take, for example, the flash
of intuition which came to Kekulfi when he was day-
dreaming ; he saw a serpent devouring its tail and hit upon
the theory of a closed chain or ring-structure to explain
benzene and its derivatives. This had a far-reaching
effect in the development of one of the most important
* ” Aotbiopaloar ' several other mcco«rapb« (*e Scbeae).

WHERE THEOSOPHY AND SCIENCE MEET 57
sections of organic chemistry. Similarly, a dash of intuition
cwr.e to Newton when he watched the fall of an apple ; his
mind was quiet and at rest then, and that was the most
suitable condition for the intuition to work in and he found
what he had been searching for. Jagadish Chunder Bo3e, in
dedicating the Bose Institute on 30 November 1917 as a
Temple of Learning, brought out this point very clearly when
he said : " This 1 know, that no vision of truth can come
except in the absence of all sources of distraction, and when
the mind has reached the point of res’."

For the investigation of subtler forces and subtler worlds
Borderland the employment of subtler senses is re-
PheBomen*. quired. The use of physical power and
physical apparatus may be of help up to a certain point, bat
beyond that point it fails as we have seen in the case of the
further breaking up of the atomic nucleus. 1 If the scientist
has not developed these subtler senses in himself then the
other alternative would be that he might utilize these powers
in another person and collaborate with him in order to carry
on his investigations further. Then an immense sub-atomic
world would open out to him, and what is obscure and hidden
to him now as regards the " detailed structure and stability
of different forms of atomic nuclei and the origin of elements "
in the physical sciences, or the nature of disease in the science
of medicine, or the nature of consciousness in the science
of psychology, would be better understood.

The immediate next phase in scientific research seems
to be the phase in which scientists will collaborate, in their
researches into borderland phenomena, with persons who
have within themselves these subtler faculties developed, of
penetrating the larger or the smaller worlds which are beyond

• VUi infra p 14 ; and alio Current Science, J*nu«ry 13S3. p 3*0. Ptes-
dccul idfliaia by (tbs UleJ Lord Rotheriwtl on ” Trnasmaiwloo of VUrier ",

THE ADYAR LIBRARY BULLETIN

58

the reach of the physical instruments. The scientific method
is not the only method to discover the truth regarding Man
and Nature. There arc other methods also of investigation,
just as there arc other worlds besides the external world of
the physicist.'

It would be quite appropriate to point out here, as H. P.

Limits ttoai of Blavatsky did most truly many years ago,

SoloEM. (hal .. science cannot> 0W i n g , 0 t h e very
nature of things, unveil the mystery of the Universe around
us. Science can, it is true, collect, classify and generalize
upon phenomena ; but . . . the daring explorer, who would
probe the inmost secrets of Nature, must transcend the narrow
limitations of sense, and transfer his consciousness into the
region of Noumena and the sphere of Primal Causes. To
effect this he must develop faculties which are . . . dor-
mant.’" There are latent faculties in man which can be
developed by suitable training and discipline ; these are just
as necessary for occult research as is the hard training which
a scientist has to undergo for scientific research.

This, again, is an age of specialization. Such an age
has its place in the intellectual evolution of man and should
by no means be under-rated, but it has a tendency to narrow
and cramp the mind. This tendency requires to be concctcd
and counterbalanced by the synthetic faculty of the mind, a
mind illuminated with Divine Wisdom of which Theosophy is
the embodiment. The aim of this Series is to act as a bridge
between the present and the past, between the known and the
unknown, and between Theosophy and Science, so as to
enable one to catch a glimpse of the Divine Plan and recognize
the value of any special researches in the general scheme of
things.

i •

• Cbcmlitry " luo S<M™|.

' TU Secret Doctrine, I. 513.

WHERE THEOSOPHV AND SCIENCE MEET 59
Just as the metaphysical method of research is a necessary
ptetam of Mar. phase in the evolution of scientific research,
Md U.« Dniverse. so WM ,| lc materialism of the nineteenth
century a nccessaiy stage in the evolution of scientific thought.
The findings of modern science and the philosophic beliefs
of some great men of science, such as Sir James Jeans, Sir
Arthur Eddington, Professor Millikan, General Smuts, to
mention only n few, are away from the materialism and strict
determinism of the last century. It is now recognized that
there is Order and Intelligence in Nature, that there is a Plan,
and that Plan is Evolution, that evolution is not, as was hitherto
supposed, " the result of a fortuitous concourse of atoms," but
that there is mathematical precision, ordered harmony and
a great design and consequently a Purposive and Directive
Mind behind the great drama of creation and evolution.

Though this picture of Man and the Universe of modem
Science approaches to some extent that given by Theosophy,
yet it is a very feeble reflection of the grand scheme of
ccsmogenesis and anthropogenesis given therein. If the latest
scientific picture is found to be in agreement in some of its
design with the picture given by Theosophy, then it is possible
that the rest of the design of the theosophic picture may also
be true, and it is therefore worthwhile for the scientists to know
what that whole picture is and to take that as a working
hypothesis, for who knows it may prove a good guide and
helpmate in their further investigations-

We very well realize the difficulties which many of the
Raaliiation of Die materialist scientists and philosophers of
DiWcoltlei. more than a generation ago experienced
in grasping the teachings of Theosophy, for in the firs:
place they supposed Theosophy to be nothing else but mere
speculations of the ancients, and mixed it up with orthodox
religions ; secondly, they were obsessed with the mistaken

60 THE ADYAR LIBRARY BULLETIN

idea of the human race being only a few hundred thousand
years old or a couple of million years at roost ; thirdly,
they had no adequate knowledge of the past history of the
earth and man, or of the existence of the mighty civilisations
of old and of the history of their rise and fall, etc. Thanks
to the admirable courage shown by Madame Blavatsky in
putting forth views which were in advance' of those held
by nineteenth century orthodox science steeped in materialism,
orthodox philosophy submerged in classicism, and orthodox
religions soaked in superstition and distorted by .the slavish
following of outworn dogmas and soulless traditions ; thanks
again to the pointed attention drawn by her to the great
antiquity of man, the greater antiquity of the earth, the
Contribution* of existence of great ancient civilizations, of

Thtoiophy, archaic knowledge, of the living Adepts
in possession of this knowledge and the possibility of coming
in contact with Them, the Inner Government of the World
by an Occult Hierarchy, etc. ; thanks once more to the
valuable researches of modem scholars and scientists and
their corroborations of many of the statements made in
1888 by Madame Blavatsky in her monumental work The
Secret Doctrine and other classic literature of Theosophy,
the present generation of scientists and philosophers have
begun to see things in their proper perspective.

If once the fact is recognized and grasped that what is
Thaoioph; oiv** known as Theosophy U not a figment of
High i Value*. the imagination or the speculations of the
ancients, but that it is the accumulated wisdom of ages
arrived at by the occult method — a method worthy of study

1 " It a impoMibie not lo feel the greatest rwpect for Macame Bbralsky'a
willing* o= this subject (What 1* the Soul ; of rowed, and if the word
bo permitted, of admiration, writing when *b« did. ihe aaLdpated many
idea* which, familiar today. ««'• in the higbist degree novel ifly yoari
ago " iFrorn an article by Prof. C.K.M Joail on “ What is the Soul » " in The
Arjait Path. May 1917).

WHERE THEOSOPHY AND SCIENCE MEET 61
and investigation as the times arc now ripe — then it will be
realized that the study and knowledge of the whole Plan of
Evolution as given in Theosophy, beginning with the dim
past millions of years ago and stretching far into the future,
is of the greatest importance, for with its help we can see
the significance of the epoch-making events of the past and
the present, trace their connection, find a guiding-hand in
their occurrence, and realize that all of them are intended to
lead humanity forward to a goal which is glorious and
wonderful. A grasp of the theosophical outlook heartens
and inspires us. makes us optimistic, and helps us to give
right values to all oventa happening in the world, and to
realize that all is well with the world, and that it is not at the
tender mercy of unknown forces but guided by the Great
Masters of the Wisdom to a magnificent end and purpose.

There is a sequence of psychological phases of con-
PhMM of sciousncss in evolution and the same succcs-
CoDMlontoMi. sion of phases is observed in all evolutionary
cycles, whether of a Root-race, a sub-race or a man, whether
of an institution or a branch of knowledge. " In every case
consciousness has been found to work through functions
which follow each other in definite sequence," which is
expressed diagrammacically in the table below :

Table'

Sequence of Phases of Consciousness :

1st Phase, Consciousness centred in Perception.

2 nd

3rd

4th

5th

6th

7th

„ Action.

„ Emotion.

„ Analytical Mind.
„ Synthetic Mind.
„ Intuition.

„ Will.

Marcault oad HawlicMk. Thi fJext Step in BvoJutto*. p.8.

>

62

THE ADYAR LIBRARY BULLETIN

External nature docs not charge, it is man's understand-
ing of it that changes. It is the scientist who makes science,
not science the scientist. And so according to the phase of
evolution a scientist has reached will he give colouring to his
science. The phase in the evolution of science and philosophy
which we see now is nothing but the reflection of the phase in
the evolution of consciousness reached by the scientist and the
philosopher. This is a most helpful thought and is brought
out in a number of monographs in this Series.

This will explain the necessity of turning one’s attention
importtMc of to the study of man himself, his inner nature,
the 8t6dy of M*C. ;, s development and improvement. It is

gratifying to note that the trend of world-events of some years
pant, and the impending danger to civilization by the likely
misuse of nature’s force* discovered by science, have also
forced pointed attention to, and shown the extreme urgency of,
the study of man, which has been very much neglected and
which has now become the centre of scientific study. This
study of man — of his inner nature and his latent powers — and
of the superphysical worlds, cannot be done, and it is necessary
to emphasize this point here, by the orthodox scientific method.
Theosophy holds the key to the unravelling of the supcrphysical
mysteries. The scientist of today is the occultist of

tomorrow.

In the light of the knowledge of the Plan and of what has
Pw»e*t Crlili. a been stated above, the crisis through which
TriotitioDt) Ph*M. we are at present passing and which threatens
the disruption of our mighty civilization, which has been so
laboriously built up, is only a transitional phase. We see be-
fore our very eyes fundamental changes and upheavals in every
department of life. The old forms arc breaking up as the} 1
should, in view of the fact that the world is entering upon a
new age of consciousness. What is needed is to give a correct

WHERE THEOSOPHY AND SCIENCE MEET 63
lead lo the thought of the uotld. What we have to be careful
about is to see that the new forma we build are of the
right type, so that through them the new life may express
itself fully. In this revaluation -in all departments of life and
in the building up of new institutions in place of the old,
Theosophy will be found to be of the greatest help.

The present world-crisis is due to the Statc-chariot being
Cause of Ui« driven by three uncontrolled horses proceed-
p resent Orisi.. j ng w j t h unequal speed. The first represented

by Science and Engineering is flying, as it were, with the speed
of an aeroplane, the second and third represented respectively
by Economics-Politics and Ethics-Spirituality arc walking
with the speed of a bullock -cart . What is wanted is a
uniform steady progress of all the three, so that the State-
chariot may run smoothly without danger of being dashed to
pieces. The key to the situation is the study and practice of
Theosophy.

The intellectual progress of man has outstripped the
Does Human progress in his moral and spiritual nature, so
Datura Change 7 ' much so that some people have begun
to doubt, to despair and to be despondent whether human
nature is changing at all. There is no doubt that human
nature does* change, but extremely slowly in the beginning in
absence of the knowledge of the Plan ; not knowing what he
really is, not knowing the purpose and goal of life, man is
merely drifting on the ocean of life ; but once he becomes
aware of the Plan and grasps it, once he gets a glimpse of his
own spiritual and divine nature, once he knows the purpose of
life and his goal, and knowing that follows the discipb'r.e —
How th« inner which inculcates the highest morality, the
Urg. ConifB mos , unselfish life, a life of spontaneous
service and sacrifice — to bring his dormant divinity into activity

1 Gomii! Hoard. Science Pnml, 1936, PP- 109172

64 THE ADYAK LIBRARY BULLETIN

in his own life, then he feels impelled to take his life into his
own hands and finds that the unfoldmcnt of his spiritual nature
now becomes very rapid. Such a man in whom the inner direct-
ing Self is awakening, in whom the dynamic powers of his spirit-
ual nature are developing, never becomes a danger to society,
for he does not only believe in, but is beginning to realize,
the essential unity of all beings, nay, of the whole creation.
Look at this question from any angle we may we cannot
Solution of tba but come to the conclusion that what is re-
Cri * u quired is right knowledge and understanding

and a proper perspective. Man has gone out from the centre,
has conquered the outside world, has gained control over
nature’s forces and decs not know how to use them ; the
centrifugal force has been most active in him and this is the
cause of the present menace to society. He should now change
his focus, reverse his motion, make the centripetal force more
and more active, retreat within himself and conquer the
inner invisible world of his mental, emotional and spiritual
nature. When he has achieved a balance between these two
forces within himself then progress will be smooth and uniform.
A very important thing about Theosophy is that it gives
ThMiepby *od a rational exposition of the Eternal Truths

Rational nm. which arc fundamental to all the religions ;

it gives the modus ofierandi of the noumena and phenomena
of nature. Theosophy gives the step-by-step process and the
why and wherefore of religious doctrines, and therefore its
interpretations appeal to us more than the simple and dog-
matic assertions of the theologian. The line dividing the
Free Thought and Rationalistic Movements on the one hand
and the Thcosophical Movement on the other is very thin.
Both are opposed to blind belief, superstition, and irrational,
orthodox religiosity. Both aim at giving a rational exposition
of troths in nature. Both are highly rational and scientific.

WHERE THEOSOPHY AND SCIENCE MEET 65
But the Thcosophical teachings have an advantage over those
of the Rationalistic school inasmuch a3 they fill up the gaps
and supply the motive power and give a rationale for the inner
and upward urge in life by showing the origin of man, his
purpose in life, his relation to the universe, and his continuous
evolution ar.d glorious destiny.

Theosophy is science shorn of its materialism. Theos-
ophy is philosophy shorn of its classicism. Theosophy is
religion shorn of its worn-out dogmas and soulless traditions.
Theosophy is a synthesis of demateriaiized science and philos-
ophy and liberalized religion. 1

The beauty of Theosophy is that it not only gives the
knowledge cf the Plan and the goal, but
that it is also pre-eminently practical, inas-
much as it shows the method as to how to
attain the goal. Many have tried the method and realized
the goal for themselves.

The study of Theosophy, then, brings out among others
the following points :

1. That there are other worlds besides the physical
world of the scientist which exist here and now,
interpenetrating the ccarser physical world, and
these other worlds are composed of matter very
much subtler and finer than, and of a different
type from, that of the physical world.’

That there is another method of investigation of
Truth besides the Inductive Method of the scien-
tist ; it is called the Occult Method. This Occult
Method is used for the investigation of the subtler
worlds noted above.

Throiephy,
Pre- eminently
Practical

2.

1 M Science, a Ba*i» for FbHowohy.” a loctore by Locxl Sam*!. Present
of the British Institute cf Phfloecphy. on tbc cccaaice of tbe Silver Jubilee of
the Indian Science Congreca, Calcutta, Current Science, January 1938, p 321.
9 ** Chemistry M (see Scheme).

Man Htaaelf. the
lutnncst
of Reic&rch.

66 THE ADYAR LIBRARY BULLETIN

3. That the scientists seem to have come to the end
of their resources in the further disintegration of
the atom, no matter what tremendous power and
however delicate instruments or complicated ap-
paratus they use. The projectile used to bombard
the atom seems to combine with the products of
disintegration and form other atoms ; disintegra-
tion is followed by reintegration and artificial
radioactivity is the result. {Vide supra p. 57.)
This shows that the scientists will have to make use
of another method, not the inductive
method, and another type of instrument
if they wish to penetrate and investigate
the worlds beyond the physical. Theosophy demonstrates
other methods of investigation and other types of instruments
to be employed. The method to be used is the metaphysical,
followed by the occult, and the instruments to be used are
within the person himself. This presupposes a knowledge of
the constitution of man which Theosophy gives, Theosophy
says that man i9 more than his body and mind. Theosophy
again gives the method, and shows how each person may
convert himself into a suitable instrument by purifying his body,
emotions and mind by following an altruistic life, and thereby
developing within himself the requisite instruments of research.

Theosophy, further, says that man, once he has caught a
glimpse of the Plan of Evolution, becomes a conscious and
willing co-operator in helping humanity onwards. In this
laudable effort, he incidentally develops the capacity to solve
many of the great problems facing society. Realizing that
he is a unit in the whole cosmos, recognizing the unity of
life in the diversity of forms, with its corollary the Brotherhood
f Man, as facts in nature and not merely as noble ideals, he
comes more and more capable of using unselfishly the

WHERE THEOSOPHY AND SCIENCE MEET 67
powers which present-day science give* him and ihc Mill
gicalct inner spiritual powers he is likely lo QlUin. This
again automatically solves another great problem lacing
the world, namely, the menace to our present civilization by
the misuse of nature's forces for selfish ends.

It should not be supposed that this Series, WHERE THEO-
SOPHY and Science Meet, is intended
bum fins or only for students of Science and Theosophy,
tiikoetij. greater mistake could be made. The

book is meant lor every man and woman who w ill take a
little trouble to think, for it does not appeal to blind faith.
It is intended for those who arc dissatisfied with the
present state of affairs, and arc anxious to do what they
can for society; it is intended also for those who are
intellectually discontented and therefore curious to know
and find out the Truth for themselves. It is again meant
for those who have in them n spirit of adventure, who arc
desirous of exploring the Intrnt families mid hidden powers
within their own selves, of discovering ihc Reality within.
And this discovery each man has to make fnc/nWW/; no
other person, however great he may be. can do that for him.
Th- utmost another person can do is to show the way. but
the way is to be trodden by each man by himself.

Action springs from conviction, conviction comes through
A'6Um.i..u> right understanding, right understanding
nw< “ 1 'rises from right knowledge. The aim of
Where Theosophy and Science Meet is to give this
right knowledge and understanding, also to inspire and stimu-
late thought. The Series does nnt claim consideration by any
appeal to dogmatic authority, nor docs it desire or claim to
teach the doctrine*, but with their help to interpret the world-
drama, to emphasize the spiritual nature of man. that he is
more than his body and mind, to show his rightful place in the

68 THE ADYAR LIBRARY BULLETIN

scheme of the universe, and to point out the Next Step in

Evolution.

To bring out the aims given above and to show the Plan
Bchtme of th. of Evolution as given in Theosophy, a

Bookl tentative scheme is given elsewhere. The

scheme is merely suggestive. No one is more conscious than the
editor himself of the many gaps in the scheme.

The bcok is divided into four parts. Part I treats of
Nature, of involution from Macrocosm to Microcosm ; Part II
treats of Man, of evolution from Atom to Man ; Part III treats
of God, of evolution from Humanity to Divinity ; Part IV
treats of subjects showing the practical applications of the
teachings of Theosophy. The order in which the subjects
arc given in Part III will show the rationale of their arrange-
ment. It follows the focussing of consciousness in the different
bodies of man, thus :

1. The Physical (Physiology).

2. The Etheric (Western Scientific Research and the

Etheric Double).

3. The Emotional (Mythology).

4. The Mental (concrete, analytical), (Anthropology).

5. The Mental (abstract, synthetic), (Philosophy and

Theosophy).

6. The Intuitional (Psychology).

7. The Volitional (spiritual), (Yoga).

The interpretation of the world-drama as given in this
Series, Where THEOSOPHY AND SCIENCE Meet, in the light
of the Ancient Wisdom will, it is hoped, give the reader a
proper background for the conduct of life — a background which
amplifies that given by Modern Science, and consequently
gives a proper perspective and a wider outlook on the nature of
Man and the Universe and their bearing on his life and destiny.

D. D. KANC.A

WHERE THEOSOPHY AND SCIENCE MEET

69

SCHEME OF THE BOOK

PART I: NATURE

(FROM MACROCOSM TO MICROCOSM)

From Macrocosm to Microcosm

Man and the Universe

Geology and The Secret Doctrine Compared

Archaeology

The Meaning of Symbols : A Psychological and Philo-
sophical Survey

PART II: MAN

(FROM ATOM TO MAN)

Matter and the Atom
Chemistry

Physics (Light, Sound, etc.)

Relativity

Modem Mathematical Thought
Evolutionary Biology : The Evolution of Form
From Mineral to Man

PART III : GOD

(FROM HUMANITY TO DIVINITY)
Physiology

Western Scientific Research and Etheric Double
Mythology
Anthropology
Philosophy and Theosophy
Psychology
Yoga
3

70

THE ADYAR LIBRARY BULLETIN

PART IV :

SOME PRACTICAL APPLICATIONS

Methods of Research

Psychic Research

Medicine

Astrology

Law

The Practical Application to Politics and Government

Education

And What of Art ?

Whither Science ?

MANUSCRIPTS NOTES

III

(Continued from page 24)

THE AffVALAYANAGpHYAMANTRABHASYA
By Dr. C. Kunhak raja

THE aathor does not quota many works. We find the usual
sources like YSska and Saunakn. Srati is profusely drawn upon.
The differences in the readies? among the varies SSkha3 are
noticed. In the Mysore manuscript there is a reference to S'inis'u.
mo Br&hroaija. The quotation is as follows. Tathi ca s’inis'u.
m&rabrahmaqe shUyatc : yaamai namab tato dharmo mOrdhSnani
ityadi. The following passages are very closely related to the
passages found in the RgvedabhSaya of Skandasv&nia :

(1) evam vyakhyRyamSne ’syardhnrcasya vais'vadevatvara

prasajyeta. tac cSn4Jam. agneyatvafl ce$yate. ato
gneh pra&adSd iti vfikyas’efeoa bhavitavyam. evam
vakyns’ejSdhyahare viVveiSm devfinfim epradhanyaro
agner eva pradhanyam hhavati tan no mitro varuijo
m&mahantam itivat. P. 45

This may be compared to what SkandasvSmin says about the
passage tan no mitro vnruqo mam ahar .tim. This is his statement:

evam Bgncb prSdbanyam ; mitrSdinaE c&prAdhSnyani.
ato ’sya sUktasyRgneyatve na vy&ghatab-

(2) vratapatis'abdas’ ca yady api vratsMm patir '.Tatapatir

tty evam anvakhyfiyate tathSpi yathS pravtyu’abdah
prakrajo vtqEyim ity evam anv£khyfiyarr.5nair. pra-
kreJam&tmsya vicako na vigayfiin eva pmkrjjasva
evam ayam adhipatimatrasya viicako na vratRn&m
evadhipateb. tena vratanam ity ctaaya vratapatir ity
etenSpauparuktyam. P. 159

72

THE ADYAR LIBRARY BULLETIN

This may be compared to what Skandosvamin says about the
combination valor indram vasupatim. This is his statement :

vasupati&bcUs tu yady api v&stin&m patir vasopatir
ity evam vyutp&dyate tathfipi aua svirainam ftha na
dbaoasyaiva svfiminam. tad yathfi. pravlgas'abdab pra-
kftfo vto>ftyam ity evam vyutpEdyate. atha ca pr&vlpo
vyikarage pravlpo vigiyfim iti ca prayogadartfanfit
prakrsjamatram Aha na viq&yftm eva prak($|am.

Like the vErarucaniruktasamuccaya, this commentary is also
very helpful in reconst noting and correcting the commentary on
the pgvoda by Skandasvamin.

1 give below a few quotations from the commentary selected
at random, which may give a better idea of the commentary.

(1) agnib. rstb draspE s'ubhfte'ubhasya lokapfitatvit.

(2) bhur bhuvafa avafc svfihfl iti cataspjam vyohrtinam r^ife

pranfipatLb pttrvafc paramefph). kalpajatvfid vy&brtliifim
viniadev&isatve prEpte tadapavEdab marynte bhaga-
vati s'aunakeoa.

prajEpater vyfihft&yab pQTvaaya paramc^hinab*
vyastay caiva samastitfea brmhmam aksaram om iti.
akssifipy eva sarvatra nimittam balavattaram.

(3) kecid imam man tram Adhy&tmikam manyaote.

(4) j&nan. kim. adhik&ram asm&dbhaktatfim vi

(5) kifi ca 8smin Eadbastbc. sfimlpikam idam adhikara^am

ktlpc gaxgakulam it: yathfi.

(6) tvayi. niraitta c^ft saptaml cannwji dvlpin&m hanti iti

yathft.

(7) anidifjadevatftraantranyiyena asya mantraaya devatfi-

kalpanam.

(8 ayam evEgnir vatfrinam -.tyadinS bhE^ye^a.

(9 ayfiaan. tathfi ca kausitakEnam pE|hab.

[10 vi^ijur bhagav&a v&sudevab.

[l 1 tasmai. todarthya es2 caturthL tBdarthyafi ca mas'ake-
bhyo dhuma iti yathfi.

(12) dtttaro. sandes’ena yah pre^yate sa du'ta ity ucyate.

(13) bhadri^i bhajanlyfini bbandanlyiai va.

(14) dvi$adbbyab. tEdarthya e$H caturthl. tfidarthyaS ca

aa^ab. ro&3 , akebhyo dhuma iti yathfi*

(15) cakras'abdab samuhavacanab. brfihmapacakram k$atri-

>acakram iti yathfi.

( 16 ) mcdb&m. sakrcchrutagTanthadbfirwjfi tfaktir raedbety

ucyate.

REVIEWS

A New Approach to the Vedas by Annnda K. Coomaraswami.
Luzac ar/i Scos, London.

This is a short book of a little over a hundred pages. It is
as the sab* title shows, an essay in translation and exegesis of
the vedas. The work contains the BfbuJirwyakopftaiitd I, 2,
some portions of the Maitri Uponigad and three vcdic hymns,
namely flgveda X, 129; X, 72 and X, 90. He give3 in the work
a translation of the text taken up and then also an elaborate
commentary. At the end there are some extensive notes and an
appendix. The work is not meant for "professional scholars."
The author says in the Introduction, “ Meanwhile there are ethers
beside professional scholars, for whom the vedas are significant.
In any case no great extension of our present measure of under*
standing can fce expected from philological research alone, however
valuable such methods of research may have boao in the past."
{p. viii). The author starts tho Introduction thus, “ Existing
translations of vedic texts, however etymologically ‘ accurate ' axo
too often unintelligible or unoonvincing, sometimes admittedly
unintelligible to the translator himself." Further on he says,
“It is very evident that for an understanding of the Vedas, a
knowledge of Sanskrit, however pro/ound, is insufficient.” (p. vii).
Again he says, “ As regards the commentary : here I have simply
used the resources of Vedic and Christian scriptures tide by
side.’’ (p. ix). These passages show the attitude of the author and
the method he has followed. One may be quite willing to admit
that “ Neither the ‘ Sacred Books of the East ’ nor for example
such translations of the Upani;ads M those of R. E. Hume, or
those of Mitre, Rosr and Ccwel, recently reprinted, even approach

74 THE ADYAR LIBRARY BULLETIN

the standards set by such works as Thomas Taylors version of
the Bnnead* of Plotinus, or Fricdlacnder’s of Maimonides' Guide
j or tkc perplexed*" But when Mr. Ananda K. Coocnaraswami says,
41 Translators of the Vedas do not seem to have possessed any
previous knowledge of metaphysics, but rather to have gained
their first and only notions of ontology from Sanskrit sources,"
one must remark that he has unforunately strayed far out of the
bound* of legitimate criticism. First of all Mr. Caomaraswami’s
parallel is not happily selected. Study of Greek and Latin has
been going on in Europe for centuries; and the European languages
had long adapted themselves to the needs of expressing classical
ideas. But when in the nintccnth and the twentieth centuries,
Sanskrit works were rcndcrod into English there was no convention
re* aiding the exj nation of Sanskrit words with tho words of
European languages, as there was between the words of Classical
languages and the modern European Languages. The stiffness
of the translations is mostly due to this want of harmony between
the ianguago of the original and the language into which the
translation is made. The translations were meant as inter-
pretations of the texts in a modern language rather than as a
version in a modern language to satisfy the needs of an ordinary
reader. The professional scholars' job was to fix the meaning of
the texts. Secondarily such translations served the needs of those
who wanted to know the contents of such texts but who were not
very particular about the philological accuracy of such transla-
tions. Even after all such statements in the Introduction, when
Mr. Coomaraawami came to the real task of translation, he had to
put the Sanskrit word within brackets after the translation in
many cases. As for polish of language in translation and the
imderstandability of tbc translation, this is a matter of opinion.
Personally I am afraid that after his attack on the professional
scholars, he has not surpassed them either in tho matter of free
language nor in the matter of underslandability. But in tbc
matter c£ philological accuracy, he falls far short of the professional

REVIEWS

75

scholar. ! nni not at all certain il the present translation will be
in any way a Iwtlci help for persons other than professional
scholars to understand the text, thnn the translations that have
already appeared and have been mentioned by the author in
the Introduction. Mr. Coomaniflwnmi has tried to he accurate and
in this effort he Ibis sacrificed the purity of language. Hut he has
not been able to be pliilologically accurate alto. In the matter
of translation, it would have lieen far better if he had taken the
translation from some recognized work. When we come to the
commentary and the notes, it must lie said that the author has done
a distinct survico to students of Indian Religion. Tire commentary
and notes show a thoroughness of schoiarshio and a power of
grasping highly obstmse subjects in a clear way and studying them
in the light of allied subjects. The author has shown a new way
of approach to the study of the Vodos and in tho method folJowod
here he has fully justified the title that he has given to the work.
We whole-heartedly welcome this work and wo hope that the
path shown by the author will be followed by ocher exponents of
Hindu religion.

Editor

S’ am/ Siddhanta (in the ?deylaujda S’&stra) by Miss Violet
Paranjoti, M.A., L.T., Ph. D., Isabella Thoburn College. Lucknow.
Luzac and Co., London, 1938. Price Ra 4 or 6 sh.

This is tbo Dissertation submitted by the author for the
Degree of Ph. D. in the Madras University. In this work tho
author has made full use of the Literature contained in Tamil on
the subject. There are practically few books on the subjects.
Besides a deer exposition of tho subject in a masterly way the
author has drawn attention to other religions and pointed out the
relation of the Saiva Siddhanta to other religions. The work
contains nine chapters dealing with (l) the Literature, (2) epesti-
mology, (3) God, (4) Mfiya and its evolutes, (3) proofs of the
existence of the soul, (6) the impurity-fettered soul, (7) the freeing

76

THE ADYAR LIBRARY BULLETIN

of such a soul, (8) release and (9) the alien schools in relation to
the ffaiva SiddhfinW. This shows that the treatment of tlie subject
is very comprehensive, done in a comparative and critical way.
We congratulate the author on the splendid success of her under-
taking and we thank her for giving us such a clear exposition of
an Improtant subject on which works accessible to the genera!
student and reader are very few.

Editor

Maxims of 'Ali. Translated by J. A. Chapman. With an
Urudu Foreword by Snams-Ul-Ulama Maulana Sayyid Nasir
Husain, Pages xii, 71. The Oxford University Press, 1937.
Price Re 1-8.

This useful little book contains the sayings of ’Alt the son-in-
law of the Prophet and the " greatest hero ol Islam.” Several
collections of varying sixes have been made to collect the teachings
of 'Ali, from his own sermons. 'Alt's distinction ns an orator and
teacher of Islam is held to be next in rank only to that of the
Prophet himself.

In spite of the great difficulties that becct the translator,
Mr. Chapman has rendered a great literary service to the English-
speaking world by this translation. The maxims embodied in the
book under review are eternal truths useful to all people at all times.
There is little in this book that ran be said to be controversial.
There are several epigrams which require deep reflection and assimi-
lation. Useful advice of how to get on in a world of passion aod
intrigue, in a world full of temptations and selfishness, is given in
the most direct manner. It is a welcome addition to all thinking
persons and the value of a beck of this kind can never be over-
estimated, for we often require to be reminded of our short comings
and their remedies.

a. N. Krishna*

I. Lecture* on The Bhagavad Gila by D. S. Sanna, M- A.,
Principal, Government Arts College, Rajaiimuodry, Published

HE VIEWS 77

by N. Subha Kao Pontulu, President of the Hindu Samaj,
Rajahmundry, 1937. Pages xiii, 213.

II, Tlia Bhagavad Git< i by D. S. Sarma, M.A., Principal,
Government Arts College, Rajahmundry, Text, Translation with
Introduction and Notes, Second Edition, pp. Ixi, 287. Published
by the Madras Law Journal Office, Mylnpore, 1936.

III. The Bhagavad Gita with Text in Devanagari and Eng-
lish Translation by D. S. Sarma, M.A., Principal, Government
Art9 College, Rajahmundry, Second Edition, pp. vi, 212. The
Madras Law Journal Office, Mylnporo, 1936. Price Annas Four.

IV. Stimuli Bhagavad Gita (Text of the Suddha Dharmn
Man dal am edition), Publised by T. M. Janardannni for the Suddha
Dharma Mrutdalam Association, The Suddha Dhortna Office.
Mylapore, Madias, S. India. (For piesenlalion only).

Professor D. S. Sarma, already well known os the author of
some well-written books on Hinduism, has embodied in his Lec-
tures on the Bhagavad Gita his views and impressions. Professor
Radhakrishnan, writing the ' Foreword', concludes thus, while
commending the suggestion of Professor Sarma that ono should set
apart a few minutes every day for prayer and meditation ; that the
Gita should be read slowly allowing each word to sink into our
consciousness which would enable a person to absorb its thoughts;
and this absorption would make one realize that we live here for a
purpose larger than we can see (p. xili).

The approach of Professor Sarma to the Gtta is not of the
traditional type. In the first lecture be mentions the several
methods of reading the Gita, e.g. the ritualistic way, the theologian'6
way, the method of the critical European scholar prompted by
intellectual curiosity and lastly, the old-time Christian Missionary
method of reading tho GUa with a view to find fault with its
teachings. Mr. Sarma argues that his method is different from all
these. According to him, religion is something that intrcduces
order and singleness of aim into the manifold activities of man that
would otherwise remain chaotic. Religion bss been the mainstay for

78

THE ADYAR LIBRARY BULLETIN

the continuance of humanity throughout. Therefore, Mr. Sarma's
aim in roaxnmending the study of the Gtfa to our young
men, is not merely as a dope but as something which will furnish
them with the necessary soul-force and faith in the God (pp. 4-S).
To Mr. Sarma the appeal of looking upon the Glia as the divine
Mother is the real feeling of every Hindu (p. 8).

In advocating a study of the Gila Mr. Sarma recommends
that the Gita must be studied as a practical guide to everyday life ;
that it may be studied either in the original or in the vernacular
versions ; that in the early stages one would be wiser to confine him-
self to the tore text. Mr. Sarma gives his personal suggestions to
the student who would like to make the Grfir his spiritual guide.
This can be successfully done only by reading the text over and
over again, marking and pondering over such passages as require
further elucidation c* appeal to the individual most. The real help
in the interpretation of the Gita is the habit of meditation. Thus,
Professor Sarma strikes a clearly personal noto and a personal ap-
proach to the study of the Gita.

In the second lecture the various component words of the colo-
phon of the Gita are analyzed.. These words convey to Professor
Sarma an toner significance aDd a personal appeal. He does not
agree with the division of the Gita into the throe sections of six
chapters each. He has reasons to believe that there are gaps in the
Gita which might have remained obscure but for the great commen-
tators. He is able to distinguish two main streams, the ethical and
the metaphysical, which are very much mixed and to die beginner
would cause not a little difficulty. Mr. Sarma would therefore inter-
pret the Gita as covering the whole way of man's pilgrimage to the
feet of God. This is the song of the Lord. By being raised to the
rank of an Upani^od the teaching of the Gita is accepted a9
authoritative and Hinduism has reaffirmed its faith in the principle
of graded progress that underlies its ancient scheme of four is'ramaa.
The Gita is also the yogasostra. The teacher represents the
Absolute Principle and Arjuna is the symbol of the man or afflicted

REVIEWS 79

mul. The conversation between Kiwja and Arjuna takes place at
a supreme crisis in the history of our people (p. 28).

In the third lecture Mr. Sarnia tries to define and understand
the term spiritual life. To him it begins with the awakening "and
proceeds along Karma and Bhakti and reaches its culmination in
JEkiia. But there .are no hard and fast lines between one phase
and another. Spiritual life is not a staircase in which we can
count the steps. It is a gentle slope that leads us to the feet of
God." (p. 41).

The attitude of the Gila towards contemporary Schools of
Thought forms the subject matter of the fourth lecture. The great
work is not intolerant or narrow. It strikes the golden mean and
the method followed is the same whether it has to deal with
ritualists or ascetics, with scientists or polytheists or quietiats. It
sympathizes with them, recognizes the elements of value in their
thought and practice, but gontly points out the error of their ways,
throws light on their limitations and leads them to a higher and
better way (p. 53).

To Mr. Sarnia tho Gua strikes an extrwdinarily modern note
in certain respects. Man has a body and a soul which belong to
opposing Influences; what is the relation between the two, is the
real question. In other words, what is the svtidharma of man.
Wading through the different statements of the Gift* Mr. Sarma
dees not agree with the view of the ascetics who are out for the
eradication of all natural desires, for in certain places K&ma or
desire is identified with the Supreme Being when cot opposed to
Dharraa (p. 56). Mr. Sarma finds in the Greek Arete aa equivalent
nearer than any English word. Just as Arete has an individual
and an universal aspect, we have Dharma which is universal and sva-
dkarma which is personal. Svadharma enables one to achieve the
best that he is capable of, by perfecting hi* natural endowments
and by making moat of his circumstances. Thus, the Gita connects
svadharma with svabhOva. It connotes ease, spontaneity, and
efficiency ; not only these, but also grace and beauty.

80

THE ADYAR LIBRARY BULLETIN

Id the sixth and last lecture, Mr. Sarnia tries to answer same
of the charges levelled against Hinduism by the westerners.
Whether the Gtta has any remedy to suggest with reference to
social evils, or is it only the culmination of a selfish spirit of
monkish jxety ? Has it no thought for the suffering humanity a!
large ? In solving these burning Questions of the day, Mr. Sarnia
lays emphasis that here again the Gita should be taken as a practical
gospel and Dot treated as scripture. He arrives at the following
conclusions Lasod on an intensive study of the Gita :

(t) Dharma is so called becauso it maintains the social order ;
and to accuse the culture of a nation which has produced all the
secular s'Sstraa and which has, above ail, built up the edifice of the
VanjaHs'rama-dharma of being anti-sodoJ or other-wordly, is only
ridiculous (p. 69).

(2) To the Hindu thinkers all progress in human history’
has to be looked upon as an aspect or phase of the progress seen
in the order of creation. That is, it has to be judged according
to the degree of the conquest of spirit over matter. It has to be
tested by the standard of spiritual values. The question, according-
ly, is to the particular age or yuga. The criteria employed in
the different standards set for the different yugas can be seen in
the epics written by Vftlmiki aod Vyasa (pp. 73-4).

(3) The Gita does not tolerate the nan who lays down the
law for himself either. It advises us to go to the scriptures but
warns us against following the letter instead of the spirit (p- 85).

Mr. Sarnia sums up his position with the following words :
" With us progress is the process of the perfection of Dharma.
And the perfection of Dharma implies both the perfection of the
individual and the perfection of society. In fact, we cannot have
the one without the other. They both act and react on each
other. Therefore, we believe that nations and their civilizations
have to be judged ultimately by the same standards as individuals
and their characters. We cannot have one set of values for the
citizen and another set of values for the state." The Gita preaches

REVIEWS 81

the highest harmony and happiness, not only for the individual
but for the humanity at large— P eacb.

In the three Appendices that follow, the speeches of the three
Indian patriots are reprinted, viz. Gita : The Universal Mother
by Mr. Gandhi ; Gita : The Celestial Fruit by die late

Mr. B. G. Tilak and GUa : The Treasure House of Dturrma by
Pandit Madan Mohan Malaviya.

The latter part of the book contains the English rendering
of the GUa by Professor Sarnia, without the text. This is the
same as the two other translations which are being taken up for
review. We must diank Professor Sarma for the sincerity with
whtch he speaks his convictions and the value which he attaches
to the study of the Gita by pondering over one verse after another
and assimilating its teachings slowly and by the personal method
o( meditating and undorstading. This would make every tenet of
the teachings of the Gita part of the individual and act as a
practical guide in daily life which is the aim of the author.

II

The Student’s Edition of the Bkaga\>ad Gita with the text
in Devanagari and translation by die same author is now running
its second edition. Ir. an elaborate introduction running to sixty-
one pages Mr. Sarnia has tried to compress his views on the
age, the form, the message and the synthesis of the Gita. He
follows the Historical Method in the determination of the age.
Ab an episode in die Mahabharata it occurs just before the
momentous battle. As the chosen instrument of Divine justice
the most important role is assigned to Arjuna. Sri Krsija stands
for the Supreme Deity which gives the necessary strength to the
faltering Arjuna. Mr. Sartna pleads for a very liberal interpreta-
tion of the Gita without narrowing it to any particular school of
thought or critical criterion.

The Notes following the text are useful to the student-begin-
ners and are calculated to supply certain missing data for a complete

82

THE ADYAR LIBRARY BULLETIN

understanding of the Gila. They are also critical in that the
author states his reason for adopting a particular reading in the text
in preference to others.

The Appendices A and B contain an extract from the writings
of Mr. Gandhi in the YOUNG INDIA and one from the writings of
Arobindo Gkote about the Gita and Caste System. In welcoming
this translation of the Gita one cannot forget the impetus which
Dr. Be6ant gave to the study of that great work by her first trans-
lation a generation ago. Tho impact of that movement can still
befdt.

III

This edition of the Offer with the text and translation, is a
cheaper edition of the earlier student's edition. This is also run-
ning its second edition and is priced at the low figure of Annas
Form per copy. This is perhaps intended to reach a larger public
by placing it within the reach of all. In the short introduction,
Processor Sarnia tries to analyze the content of the Gita in its
triple aspect of Karma, Bhakti and J Afina yogas hut at the same
time warns against looking at the teachings of tho Gita as at a
suitcase. The Gita, acording to Professor Sarma is unique in
that it embraces all forms of spiritualism and appeals to all alike.

IV

The Suddha Dhorma Mandalam edition of the Gita is some-
what different from our Gita. Foe one thing, it contains more
verses than the extant versions of the Bhagavad Gita. Its divisions
and names of the chapters are also different The colophon at
the end of each chapter is different form the extant versions of the
Gita. I give below a comparative statement of some of the differ-
ent chapter headings in the ordinary edition and that of the Suddha
Dharma Mandalam edition as examples.

ftf

REVIEWS 83

SUDPHA DHARMA MASDALAM
EDITION

Gttavatflraniruptujarr. n a m a
vya$ti pragavirthaparafc, etc-
SSnkhyakarjde Jfifinasajke
Nara N&rayfiqadharma gUa
ofima

AvatSraglta n5ma, etc.
Adbikaragltft nfima
S’lk^Sfitta
K5nujagtti
Kavailyaglia

Sinkhya Kaijde Bhakti§stke
svarGpagltS
SBdhanatryagiti
MflySglta
Molqagtti
Brahmas vbUpagi t5
PraJjariurnglti
Paramfttmagltfi

8. Akyua brahma yoga AksruagltS

9. Rajavidyaraja guhya yoga Raiavidyaglta

There are twenty-six chapter* ia the latter edition. The
arrangement of the same material into 26 chapters i* a special feature
Suddha Dhorma edition. The index of half-verses at the end
book will be useful for purpose of reference to the workers
field.

Chap. Ordinary
EDITION

1. Arjuaa vis'idayoga

2. SSukhya yoga

3. Karma yoga

4. Jfl&na yoga

5. Sanyasa yoga

6. Dhyana yoga

7. Vijfiana yoga

A. N. Krishnan

THE ADYAR LIBRARY BULLETIN

Next? Calalogus Ca/aJogorum: A complete and up-to-date
Alpliabetical Register of Sanskrit and Allied Works and Authors,
published under the Authority of the University of Madras,
edited by an Editorial Committee consisting of MabamahopBdhyiya
Prof. S. Kuppuswami Sastri, M.A., I.E.S. (Retd.) Editor-in Chief,
Prof. P. P. Su brahman ya Sastri, M.A., B.A. (Oxon.) and C. Kunhan
Raja, B.A. (Hons-), D. PHIL. (Oxoo.).

The University of Madras has done well in undertaking the
publication of the above catalogue, and all lovers of Sanskrit will
remain grateful to the University for the generous undertaking. It
is high time to revise Dr. Aufrecht's Cataloeus Catalogorum and
bring it over as an up-to-date and iaditpensible book of reference for
the Orientalists at large after an interval of more than thlity-five
years during which time &> many important collections of
manuscripts have been brought to light and several catalogues
have been published in India and abroad. It :s also highly com-
mendable that the Editors have decided to includo all fcooksoa
Buddhism and Jainism which are available in Sanskrit, Pflli, Prflktt,
Tibetan and Chinese languages. I wish to suggest here one or two
points by way of improving the Catalogue so far as the Buddhist
Literature is concerned.

It would be desirable for the Editors to pay greater attention in
dealing with the Buddhist Literature, so that some of the glaring
errors might have been avoided. For example on page 6 b, under
the entry, ak^ayam uliparip^ccha, the reference is given to the
Kyoto Catalogue thus : Kanjur Kyoto, II, 14. It ought to be
corrected into— Kyoto 1 1, 760 (14). Similarly, on page 8a, under the
entry, akfobhyatalhagatavyuJia, we have to correct Kyoto II, 6
into Kyoto II, 760 (6), Again on page 66, under the same entry
akjajamati the Sikfitaamuxaya is statod to to a work of
Jayadeval It U well-known that the author of the Sik$Bs, is
S’Sntideva and not Jayadeva. The name of the translator of the
aksobhyasutra oo page 8a is Lckarakja according to Nanjio, not
Lokaksema as printed here. Similarly we have to correct on page 7b

REVIEWS

85

ak&raatitakanSmavrtti 'mioak/tarasniakavrUinSma. On page. 8a
a work willed Srtcakrasamvarasebapntknyil (printed, — sekamkri-)
is entered under the author, Akfcbhyavajra. The same work,
according to the Tibetan Index, is translated under another title,
Srlcakrasamvarastotra. Therefore, that work also is to be
mentioned here. On the same page b a work is mentioned under
the title Ak?obyasfldhana. Its proper title is bhegavadakfobhya ;
hence it must be put under bh-serie*. Name of the author of
a.i?abhyBnui<rngiha— is Sabaripada and not Saharipad as printed
in the catalogue (86). Viravajra, tho author of ak?obhyopkyi-
kapatrika (86), is also called S'uravajra. Both forms are given
by Cordier and we must have it * Viravajra or S'tiravajra '. In
some places certain works seem to have escaped the attention of
the editors and hence omitted completely; annasamaya, forex-
ample, (Cor. p. 255) which is to be entered after AngavaidyanidCna
page 336, is not done so. On page 5a under the entry, akutobhayS,
it is itated that it is Nagarjuna’s own gloss on his Madhya-
nakakirikas. Though it is generally believed to, the author of
the gloss cannot be taken to be the same person as Nagiriuna
himself, since the gloss contains quotations from Aryadcva. It is,
therefore, according to tho Chinese version, attributed to one
Pingai&kga. In places like this, it may t« useful to mention the
differences of opinion.

It may not be out of place here to bear in mind the fact that
a very groat number of Buddhist works, more than 2,000 in number
are hidden in translations into foreign languages, vim, Chinese
and Tibetan and that only a small number of books are available
in Sanskrit at present. Fortunately for us, all the available
translations of the Buddhist works have been carefully catalogued
by several scholars and those catalogues will be useful for the
present task. Some of them are mentioned by the editors in the
preface among the list of catalogues consulted for the purpose. It
is to be pointed out here that though the titles of the books in
most cases are given in Sanskrit by the catalogue-compilers, yet

86

THE ADYAR LIBRARY BULLETIN

there arc many more works whose 9anskrit titles are not supplied
by them. Unless those boots are also included in the present
catalogue, it cannot be said to be a complete Register. In this
respect, even the provisional part of the catalogue now issued,
remains incomplete, I may mention one book as an example
here. Agnipulaprayamoia dhanm, a Sanskrit work, recorded in
Kanjur, is not entered in the catalogue.

As already pointed out above, Buddhist Literature for the
most part is available only in Chinese and Tibetan translations ;
and we owe much to ancient acaryas who translated those works
into foreign languages in cooperation with the native scholars ol
the respective countries. They were not mere translators, they
were true interpreters as well and they worked heart and soul in
those lands for the cause of spreading the ancient Indian culture
in foreign countries. Therefore they may also b« considered to bo
real authors of some valuable works. It will not therefore, be
inappropriate on the port of editors to include the names of those
icfliyas cf ancient India in the Sew Catalogue Catalogorum.

N. Aiyaswami Sastri

Suddha ( Sana tana) Dharma : Suddha Dharma Mandalam
Pamphlet No. 4, The Suddha Dharma Office, Mylapore, Madras,
S. india.

This a a short paper read at tho Convention of Religions at
Puri in Juno 1936 with the Raja of Puri as President. The main
object of this pamphlet is to enable the general public to have a
fairly distinct knowledge about Suddha Dharma as regards its
philosophy, principles and practice. The message of the Suddha
Dharma is given in the five verses at the beginning. Then follows
an account of the principles and practice of that Dharma- The
history of the Mandalam and the Literature are attempted to be
surveyed only feebly. The References at the end supply the texts
on which the statements in the body of the book arc based.

A. N. Krishnan

REVIEWS

87

Srec Guru Thathwa Vinuiraam Iiy Brahmasree N. Subramanya
Aiynr, President- Founder, Srec Btnhmnvidya Vironrsini Sabha,
89, Loyds Road, Rovnpettah, Madras.

Tli is is Ibe second of the series of books, projected by the
above Sabha and investigates into the truth about the nature of the
principle of teacherihip. It is a disquisition which brings in a lot of
relevant literature into the discussion and narrates stories to show
the high pedestal which has been assigned to the AcSrya in our
society. The relevant topics of the various names of the teacher,
the truth and significance of guruship, the guruparampara are all
dealt with, and an attempt is made to collate the tattvas with the
various matika^aras. The Gurv/tryllslava and the Mnhatcdos'i-
wlU’itls/otra are printed at the end of the book. This is a book
interpreting the principle of gurnship in accordance with the Ad-
vaita School and reconciling the teachings of the S'rt Vidya School
with the teachings of the former. A. N. KR1SHNAN

Professor Hermann Jacobi passed away on the
21 st of October 1937. He was nearly 88 yean of
age at that time. He was born at Cologne on the 1 1th
February 1850 as the son of a business man. He
was educated at Cologne. Berlin and Bonn. He was
Professor at Moenstsr, Kiol and Bonn Universities.
He joined the last University in 1899. He visited
India in 1873-74. He was one of the greatest Sans-
krit Scholars of Europe. In his death Sanskrit
Scholarship ha* sustained a loss which can never bo
repaired. He was a versatile scholar and equally
profound and thorough in all the branches of Sanskrit
Learning which he handled. His name is best known
for the stand he made in maintaining the date of
Rgveda as far anterior to wbat Max Muller had
computed. Jacobi made his stand, along with the
late Bal Gangadhar Tilak, on astronomical basis.
We record our deep sense of sorrow at the passing
away of this great scholar.

EDITORIAL NOTES

We are very happy that more and more Oriental
Periodicals of established reputation are coming into
exchange relations with our Bulletin. This is a recog-
nition that we are doing some useful work. We have
never been anxious about the financial aspect. The
Adyar Library publications have never been a source
of income ; in this enterprise we have been always
working on a loss. But if there is a recognition that
we are doing some useful work, we are very well grati-
fied and we feel that we have been amply compensated
for our money spent on these publications and the
labour needed for the publications. We need not
specify the periodicals that have come into exchange
relations. We publish the whole list at the end of
the issue.

Our work of preparing a Descriptive Catalogue
of the Adyar Library is progressing. In this connec-
tion we may appeal to some other Libraries to prepare
reliable catalogues and to publish them. There are
many MSS. Libraries which do not have a catalogue
accessible to scholars. There are good collections in
Baroda, in the two Libraries in Lahore and at Shanti-
niketan. The catalogue of the Baroda collection is

EDITORIAL NOTES

89

not yet complete. There is no catalogue of the two
collections in Lahore (The University Library and the
Library of the D. A. V. College) available in print.
The collection in Shantiniketan too has no published
catalogue. Unless these collections are properly cata-
logued and unless these catalogues are incorporated in
the Catalogue Catalogorum its value will be certainly
lessened. It is hoped that those who are in charge of
these Libraries will prepare catalogues and give the
opportunity to the Editors of the Catalogus Cata-
logorum to incorporate their contents in the great work
We have received some remarks that in the Con-
tents of the Bulletin, the name of Dr. C. Kunhan Raja
appears too prominently. Practically the entire mat-
ter is from the pen of Dr. C. Kunhan Raja. We have
only to say that by the very nature of things, a little
lack of variety in the matter of contributors is what
cannot be helped. When we started the Bulletin we
made it quite plain that this is not a general periodical
in which contributions of scholars will be published.
Our aim in starting the Bulletin was to make it a
channel for communicating information regarding the
Library to scholars. As such those who work in the
Library have to contribute to the journal predominant-
ly. It will be noticed that others working in the
Library or for the Library are also contributing mater-
ial for the Bulletin. It is true that the same names
re-appear issue after issue. In a Library- Bulletin this
cannot be helped. But the suggestion that there is
undue prominence to a particular name is not true.

90

THE ADYAR LIBRARY BULLETIN

We have been paying special attention to the
Vedic Literature. Recently a large number of pre-
Sayapa Vcdic Commentaries have come to light. In
order to understand the condition of Vedic exegesis in
medieval India, it is necessary to publish them. For
many of them, manustripts are available only in a few
Libraries ; for some of them there is only a single
manuscript. We consider the publication of these
commentaries a very urgent matter ; and so we have
given more prominence to the Vedic side.

Wc arc happy to note that Dr. Lakshman Sarup
has started his edition of the FJgveda Commentary of
Madhava son of VeftkatUrya. After seeing the edition
of the Commentary on YSska’s Nirukta by Mahcsvara
covering nearly 1,500 pages brought out by the learned
Doctor, we are convinced that patient work and deep
scholarship are essential factors in such undertakings.
We note with special satisfaction in the announcement
of the edition of the Figveda Commentary the following
sentence : “ Another noteworthy feature of this edition
is that best efforts have been made to keep the text
free from mistakes which are generally found in other
editions." It is found that the first volume (there will
be six volumes) containing 800 pages will cost Rs. 40.
The price may be considered a little too high. Wc
have ourselves undertaken the publication of certain
very important Vcdic works. We have helped other
institutions and scholars with manuscripts in bringing
out such publications. We welcome the undertaking
of Dr. Lakshman Sarup.

EDITORIAL NOTES

91

In publishing the commentary on the Rgveda by
another MSdhava we are publishing also the commen-
tary of MSdhava son of VertkatSrya. Our aim is not to
bring out a critical edition of this latter commentary.
We include it in our edition only for the purpose of
comparison. The problem of these two Msdhavas
has yet to be solved. We will continue the publication
till the end of the first A§taka, which is the portion that
is available for the MSdhava commentary which we are
editing. We are happy that a critical edition of the
commentary of MSdhava son of Vchkatarya is also
soon to appear.

We may mention something about our serial
publications. We have no intention of publishing the
entire book in the Bulletin serially. That will take
unduly long time to finish. We propose to publish in
the Bulletin only small portions of the works. Then
the entire work will be issued in the form of a book.
For those who have been subscribing for the Bulletin
at the time when the work appeared serially, the whole
book will be available at a greatly reduced rate, so that
the subscribers arc not losers by having already paid
for the portion that had appeared in the Bulletin.

We are receiving some important publications for
Review in the Bulletin. All books for Review in the
Bulletin may be sent to the Editor and the books will
be reviewed very promptly.

Mr. A. N. Krishna Ayyangar, the Assistant Editor
and Mr. N. Aiyaswami Sastri who isalso working for the
Bulletin, were Delegates from the Adyar Library to the

92 THE ADYAR LIBRARY BULLETIN

Trivandrum Session of the All-India Oriental Confer-
ence. Both of them participated in the proceedings by
reading Papers at their respective Sessions.

Recently a very useful work has appeared from
the Visvcsvarananda Vedic Research Institute, Lahore,
in the form of a word index to the Brahmaijas and the
Araoyakas. In the large number of pre-Sayaija com-
mentaries on the Vedic Texts which have come to light
in recent years there are profuse quotations from
various Br3hmapas. In order to enable scholars to
trace such quotations, this index is of invaluable help.
The task undertaken by the Institute is a very stupend-
ous one, involving both money and labour. We
congratulate the authorities of the Institute on their
performance and wish them all success in continuing
the work and completing the scheme. The absence of
indices is one of the handicaps which a Sanskrit Scholar
has to labour under whenever he has to trace up pas-
sages to their sources. The work done by the Bhandar-
kar Institute, Poona, and by the Visvesvarananda
Vedic Research Institute, Lahore, will earn the grati-
tude of all Oriental scholars. We know that a large
amount of money is needed for the successful comple-
tion of the work. We make our appeal to Governments
and Universities to co-operate with this institute in this
great undertaking by rendering financial aid.

OUR EXCHANGES

Tho Adhyfltma Pralt&s'a.

The Andhra Sflhitya Parisat Patrikft.

The Archiv Orlenlilcf.

The Aryan Path.

The Annals of Oriental Research, Madras University.

The Bbfirata Dharma.

The Bhflrata Mitra.

The Buddha Prabha, Bombay.

The Bulletin of the Museum of Fine Arts, Boston.

The Bulletin L’Ecole Francaise D’Extrime Orient, Hanoi.
I ado China.

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Conn. U.S.A.

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94

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RELIGIONS

The Journal of the
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President of the Society

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Six E. Dbkison Roea. C.I.E.. Pb.D.

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Membership Subscription 10*- P*r annum
Prated and pubfctbed by C. Sobbararndu, At the Vasanta Press. Ad var, Madars

TIIE LAW OF SACRIFICE

Devas performed a sacrifice of Him who
was the cmlxxhmcnt of sacrifice ; and
they were the first Dharma.

By Ann’ih Besant

[ Extract from " The Ancient Wisdom ”J

The study of the Law of Sacrifice follows naturally on
the study of the Law of Karma, and the understanding
of the former, it was once remarked by a Master, is as
necessary for the world as the understanding of the
latter. By an act of Self-sacrifice the Logos became
manifest for the emanation of the universe, by sacrifice
the universe is maintained, and by sacrifice man reaches
perfection.' Hence every religion that springs from
the Ancient Wisdom has sacrifice as a central teaching,

‘The Hindu vtll r«member the opening word* of the Brthndaraif
yeicp«nii)>4<l that the dawn ,i (a «cn5co ; tka Zorcorriui wUl recti! how
Ahuri-Mtids: rar-.o forlh from an tel of »cri£ce : the Chriitlac will think of
the Laiab— tbs lymbol of th* Lcgw— fclaln from the foundation ct the oc«td.

96

THE ADYAR LIBRARY BULLETIN

and some of the profoundest truths of occultism are
rooted in the law of sacrifice.

An attempt to grasp, however feebly, the nature
of the sacrifice of the Logos may prevent us from fall-
ing into the very general mistake that sacrifice is an
essentially painful thing ; whereas the very essence of
sacrifice is a voluntary and glad pouring forth of life
that others may share in it ; and pain only arises when
there is discord in the nature of the sacrificer, between
the higher whose joy is in giving and the lower whose
satisfaction lies in grasping and in holding. It is that
discord alone that introduces the element of pain, and
in the supreme Perfection, in the Logos, no discord
could arise ; the One is the perfect chord of Being, of
infinite melodious concords, all tuned to a single note,
in which Life and Wisdom and Bliss are blended into
one keynote of Existence.

The sacrifice of the Logos lay in His voluntarily
circumscribing His infinite life in order that He might
manifest. Symbolically, in the infinite ocean of light,
with centre everywhere and with circumference nowhere,
there arises a full-orbed sphere of living light, a Logos,
and the surface of that sphere is His will to limit
Himself that He may become manifest, His veil 1 in
which He incloses Himself that within it a universe
may take form. That for which the sacrifice is made
is not yet in existence ; its future being lies in the
“ thought " of the Logos alone ; to Him it owes its

1 This is the Sell-tailing cower cl cfaa Logo?. Hi* Maya. the liraitioR ptioci-
ple by which >11 form* are bangtil forth. Hie Ule apptan a* " Spirit." Hi*
Miya a* " Matter.” »nil th**e are osvsr disjoined during manifratatioa.

THE LAW OF SACRIFICE

97

conception and will owe its manifold life. Diversity
could not arise in the “ partlcss Brahman ” save for
this voluntary sacrifice of Deity taking on Himself form
in order to emanate myriad forms, each dowered with
a spark of His life and therefore with the power of
evolving into His image. " The primal sacrifice that
causes the birth of beings is named action (Karma),"
it is said ; 1 and this coming forth into activity from
the blis3 of the perfect repose of self-existence has ever
been recognized as the sacrifice of the Logos. That
sacrifice continues throughout the term of the universe,
for the life of the Logos is the sole support of every
separated “ lire," and He limits His life in each of the
myriad forms to which He gives birth, bearing all the
restraints and limitations implied in each form. From
any one of these He could burst forth at any moment,
the infinite Lord, filling the universe with His glory ;
but only by sublime patience and slow and gradual
expansion can each form be led upward until it be-
comes a self-dependent centre of boundless power like
Himself. Therefore does He cabin Himself* in forms,
and bear all imperfections till perfection is attained,
and His creature is like unto Himself and one with
Him, but with its own thread of memory. Thus this
pouring out of His life into forms is part of the original
sacrifice, and has in it the bliss of the eternal Father
sending forth His offspring as separated lives, that
each may evolve an identity that shall never perish,
and yield its own note blended with all others to swell

1 Bhagavad Gila, vU. J.

98 THE ADYAR LIBRARY BULLETIN

the eternal song of bliss, intelligence, and life. This
marks the essential nature of sacrifice, whatever other
elements may become mixed with the central idea ; it is
the voluntary pouring out of life that others may par-
take of it, to bring others into life and to sustain them
in it till they become self-dependent, and this is but one
expression of divine joy. There is always joy in the
exercise of activity which is the expression of the power
of the actor ; the bird takes joy in the outpouring of
song, and quivers with the mere rapture of the singing ;
the painter rejoices in the creation of his genius, in the
putting into form of his idea ; the essential activity of
divine life must lie in giving, for there is nothing higher
than itself from which it can receive ; if it is to be
active at all — and manifested life is active motion —
it must pour itself out. Hence the sign of the
spirit is giving, for spirit is the active divine life in
every form.

But the essential activity of matter, on the other
hand, lies in receiving ; by receiving life-impulses it is
organized into forms; by receiving them these are
maintained; on their withdrawal they fall to pieces.
All it3 activity is of this nature of receiving, and only
by receiving can it endure as a form. Therefore is it
always grasping, clinging, seeking to hold for its own ;
the persistence of the form depends on its grasping
and retentive power, and it will therefore seek to draw
into itself all it can, and will grudge every fraction with
which it parts. Its joy will be in seizing and holding;
to it giving is like courting death.

THR LAW OF SACRIFICE

99

It is very easy, from this standpoint, to see how
the notion arose that sacrifice was suffering. While
the divine life found its delight in exercising its activity
of giving, and even when embodied in form cared not if
the form perished by the giving, knowing it to be only
its passing expression and the means of its separated
growth ; the form which felt its life-forces pouring
away from it cried out in anguish, and sought to
exercise its activity in holding, thus resisting the out-
ward flow. The sacrifice diminished the life-energies
the form claimed as its own ; or even entirely drained
them away, leaving the form to perish. In the lower
world of form this was the only aspect of sacrifice
cognizable, and the form found itself driven to the
slaughter, and cried out in fear and agony. What
wonder that men, blinded by form, identified sacrifice
with the agonizing form instead of with the free life
that gave itself, crying gladly : " Lo ! I come to do
thy will, O God : 1 am content to do it." Nay, what
wonder that men — conscious of a higher and a lower
nature, and oft identifying their self-consciousness more
with the lower than with the higher — felt the struggle
of the lower nature, the form, as their own struggles,
and felt that they were accepting suffering in resignation
to a higher will, and regarded sacrifice as that devout
and resigned acceptance of pain. Not until man identi-
fies himself with the life instead of with the form can
the element of pain in sacrifice be gotten rid of. In
a perfectly harmonized entity, pain cannot be, for the
form is then the perfect vehicle of the life, receiving or

100

THE ADYAR LIBRARY BULLETIN

surrendering with ready accord. With the ceasing of
struggle comes the ceasing of pain. For suffering
arises from jar, from friction, from antagonistic move-
ments, and where the whole nature works in perfect
harmony the conditions that give rise to suffering are
not present.

The law of sacrifice being thus the law of life-evo-
lution in the universe, we find every step in the ladder
is accomplished by sacrifice — the life pouring itself out
to take birth in a higher form, while the form that con-
tained it perishes. Those who look only at the perish-
ing forms see Nature as a vast charnel-house ; while
those who see the deathless sonl escaping to take new
and higher form hear ever the joyous song of birth
from the upward-springing life.

* * • •

Those who grasp something of the wonderful
possibilities which open out hefore us as we volun-
tarily associate ourselves with the law of sacrifice,
will wish to begin that voluntary association long ere
they can rise to the heights just dimly sketched.
Like other deep spiritual truths, it is eminently prac-
tical in its application to daily life, and none who
feel its beauty need hesitate to begin to work with
it. When a man resolves to begin the practice of
sacrifice, he will train himself to open every day with
an act of sacrifice, the offering of himself, ere the day's
work begins, to Him to whom he gives his life ; his
first waking thought will be this dedication of all his
power to his Lord. Then each thought, each word,

THE LAV/ OF SACRIFICE

101

each action in daily life will be done as a sacrifice
—not for its fruit, not even as duty, but as the way in
which, at the moment, his Lord can be served. All
that comes will he accepted as the expression of His
will ; joys, troubles, anxieties, successes, failures, all to
bim are welcome as marking out his pach of service ;
he will take each happily as it comes and offer it as a
sacrifice ; he will loose each happily as it goes, since
its going shows that his Lord has no longer need for it.
Any powers he has he gladly uses for service ; when
they fail him, he takes their failure with happy equani-
mity j since they arc no longer available he cannot give
them. Even suffering that springs from past causes not
yet exhausted can be changed into a voluntary sacrifice
by welcoming it ; taking possession of it by willing it, a
man may offer it as a gift, changing it by this motive
into a spiritual force. Every human life offers count-
less opportunities for this practice of the law of sacri-
fice, and every human life becomes a power as these
opportunities are seized and utilized. Without any
expansion of his waking consciousness, a man may thus
become a worker on the spiritual planes, liberating
energy there which pours down into the lower worlds.
His self-surrender here in the lower consciousness,
imprisoned as it is in the body, calls out responsive
thrills of life from the buddhic aspect of the Monad
which is his true Self, and hastens the lime
when that Monad shall become the spiritual Ego,
self-moved and ruling all his vehicles, using each of
them at will as needed for the work that is to be done.

102 THE ADYAR LIBRARY BULLETIN

In no way can progress be made so rapidly, and the
manifestation of all the powers latent in the Monad
be brought about so quickly, as by the understanding
and the practice of the law of sacrifice. Therefore was
it called by a Master, "The law of evolution for
the man." It has indeed profounder and more mystic
aspects than any touched on here, but these will unveil
themselves without words to the patient and loving
heart whose life is all a sacrificial offering. There are
things that are heard only in stillness ; there arc
teachings that can be uttered only by " the Voice of
the Silence." Among these arc the deeper truths rooted
in the law of sacrifice.

MANUSCRIPTS NOTES

IV

CHANDOVICITIVPTTI BY PETTAS'ASTRIN
Bv Dr. C. Kunhan Raja

This work is a very important one in tbe field of vedic exegesis.
It is a commentary on the beginning of the Nidanasutras which
have already been printed. The first section of the work deals
with vedic prosody. There is a section dealing with the subject
in the beginning of the Sarvinukramaijl of KSty&yana and at the
end of the Rgvedaprhtis'Ekhya of S'aunaka. PettRrfistrin comments
co the prosody section of the Nidtnasutras. There is a palm-leaf
MS. of tbe work in the Adyar Library and it bears the shelf number
34 A-1. There is a modem Devanigari transcript of it bearing
the shelf number 38-H-17. Manuscripts of the work are available
in other Libraries also. There is a copy in the Central Library
at Baroda appearing as No. 47 in the Descriptive Catalogue, Vol. I.
There is an original manuscript aDd there is also a transcript In
that Library there is another commentary on tbe work called
Tattvatmbcdhinl. This is quite another commentary whose author
is not known.

The real name of the author of the commentary is Hjslkes'a
S’&strin. The work begins with a large number of Introductory
verses in which the author gives details about himself. These
verses are quoted in the Catalogue of the Barcda Library. Yet
foe the sake of easy reference I quote them here.

s’rlmnlasth&nasarvet/am afehilSotfet/varipciyam
sadatanam aham vande sUfirBniau ca jarvadft
2

104

THE ADVAR LIBRARY BULLETIN

pradhans&dtrakSradln mnnln drihySyapSdikfin
ragSyanySiIikan samaiT&c&ryEn pi aijamft my abam

yena kap$arainEQikyagiSinaratnanivasin3
lartganaihfidlivariodreija makarxndabhidha kpft

vyakhyfi hi padamaffjaryab kaumudyflb pOrpagabhidha
irtrasa tun ah am van do mama raatamaham gurum

yah %aj pirigalanagadyaib chacdovicitayab ktlaji
tfisSm piSgalanSfilyfi sarvss&dh5rar)i bbavet

sarvfinukrapl kftcic chando’nukiamapi para
s’aunakiyfi tftlyemis tisra fgevdinEm matnb

ySskona hi krta sa hi yajurvedavidftm matft
samagfinam nidoaastha patafijalik[t8 hi sa

vaidikEcSraniratavidsaddikaitamapdi te
taHcEvOrahhidhagrEme ramye vSaam prakurvata

satkaus'ikakulas'rimat prayigakutikena ca
pradhanasutrapramukhaib ja^bhib sutraib saha sphujam

adhilina sanravode sankhye tadbha^yavcdano
pratipedayata phullasamniun parvapi parvapi

s'rautasmartapravtpena narSyapasutena hi
prak;lisamakajhipaparvaj0a[anakflriqa

peitWalryabhidhSnena h^lkes'ena s’artnapd
vjtlir nidanagachaDdovicilyuh kriyatctar&m

prlyantam anaya vjtya samavedavi^Sradab
yatheyam bhasatam lokc tathahglkriyat&S ca laib

From this detailed remark it would be found that the author
lived in Tanjore, that his father was Naruyapa, that his maternal
grandfather was Raiifianitha who has written commentaries oa the
PadamaHjart of Haradatta and on the Kaumudl. A copy of a
small portion of the commentary on the Padamanjari called
Makaranda is available in the Library ; it is also available else-
where. I have not seen the commentary on the Kaumudl mention-
ed here. This maternal grandfather of the author lived in the
well-known village of Kap^aramapikya. He speaks of six works

MANUSCRIPTS NOTES

105

on Vedic prosody namely (l) the work of Pidgak, (2) the Prosody
portion ol the Sarvanukramaiji. (3) the Chaodo'mikramaol, (4) the
work of Snunaka, (5) Tho work of Yaska nod (6) the prosody
portion in the NidSnasutraa. Among them the first is a general
wwk. Nos. (2) to (4) belong to the Bgveda. The fifth belongs to
the Taittirlya Sakha and the sixth to the S&maveda.

There i9 a Chando'nukraroaui and also an Arsinukramaoi publi-
shed by Rajendra Lai Mitra in the Asiatic Society of Bengal Series
as Appendix to the edition of the Bjhaddevata. These two are
apoken of as works of S'aunka. To this Series belongs the work
called the Devarttnukramapl whose Manuscript (incomplete) is
available in the Government Oriental Manuscripts Library, Madras
along with tho Chando'nukranuuji (No. R 4169). It is
absolutely certain that those Anukramaijla are not the works of
Saunaka. Segura in his commentary* on the SarvSnukiupl quotes
from the Annkramatjls of Saunaka and none of these passages are
found in these Anukramaijl*. Here, Pettfts&Btrin also speaks of
the Chando’nukramaijl as different from the work of Saunaka.
Perhaps PetUs'Jstrin must have meant this Chando'unkrama®l
published in the Asiatic Society of Bengal, as the one which is
different from the work of S'aunaka. The work of Yaska (No. 3.)
is also unknown. The existence of such a work is known only
from this reference. Further down in this work there are various
places where the author speaks of the Sarvanukramap! of the
Tattirlyasaiphita by Yaska. If Yiska wrote a S'arvtaukrapl, the
question arises why he wrote a separate Anukramaijl for Chandas.
Perhaps he has written Anukramaflls for the other subjects also
like flgi and DevaUL

At the end of the work the stanzas from vaidikieftranirata up
to knyatetarim are repeated. The work contains about two
thousand and four hundred Granthas. The commentary is very
elaborate. There are profuse quotation from a large number of
works. All the works from which the author quotes aro fairly
well-known works. But there are two works which are not at all

106

THE ADYAR LIBRARY BULLETIN

known, except from this commentary. One is the Chando'nu-
kramagi for the TaittiriyasanibitS by Yfiska and the other is the
SaTvSnukramao! for the Tmttiriyasanihita;. I have already written
a Paper on the S'arv&nukramagl of the Taittirlyasamhiti by Yaska,
prepared for the Session of the International Congress of Orientalists
held at Leyden and included in the Agenda of the Session and
later publishod in the Journal of Oriental Research, Madras,
VoL V, pp. 215 ft

The Brbaddevatft quotes the opinion of Yaska on various points.
The opinions do not agree with what Y&ska says in the Nirukta when
such opinions are traceable to the Nirukta. From the mention of the
S p arvSnukraroat)t ot the Tfclttixtyas&iphitfi by Yfiska, we may assume
that the references in the Bthaddevati are to this work of Yaska. It
has also to be assumed that the two Yiskaft (the authors of the N irukta
and the Anukramapls) arc not identical. Since PettiAstrin
mentions the Chando’nukramaol of the Taittiriyasaqihita by Yaska,
it is also possible that Yfiska has written Anukrama^Is on other
points on which Anukrama&ls are usually written for saqihitas,
like Psi and Devati. But these are only assumptions which may
serve os guide for those who are in search, of Manuscripts. No
theories regarding authors and works can be built on such evidences-

Pettos'astrin is a fairly recent writer. He must have livod
after Sftyatja. He even mentions S&ya$a. He says: firseya-
brfihmaOabhgJjyakSravidyaraoyenApy uktam. There are other
places also where the name of SSyajja is mentioned. TUI very*
recent times, the study of the Vedas with all the Aflgas in an
intelligent way, examination and scrutiny of works on Vedic
Literature and writing of new interpretations were quite common.
There was no break in the tradition of Vedic studies even at
such a late date. There is reason to txdieve that such a con-
tinuity of the tradition cxistod only in certain villages and certain
families.

Apart from the six works mentioned by PettaYIstrin where
vedic prosody is dealt with, there are two more works dealing with

MANUSCRIPTS NOTES 107

the subject. One is in the K&rikSs which M&dbava son cl
Vedkajaiy* prefixes to his commentary on the (igveda for the various
Adbyftyas. The Chanda* is dealt with in the sixth A&Jaka (or the
eight Adhylyas. There is another Mldhavw who has written
twelve Anukrair.anls for the l<gveda. ChnDdas is one of them.
The place where these Mudhavas livod cannot he far away from
where Pettas'flstrin lived, nlthough they must have been separated
from PetiSs'Qstrin by seven or eight centuries. Yet it is surprising
that there is not a mention of either of the Midha vas by PettSs’ls-
trin in the work. It cannot be that the works of the MSdhavas had
been forgotten and were not current in his time in South India. In
Malalor these commentaries must have been current and Manu-
scripts of the commentary of Mildhava son of Verilojarya were
acquired from Malabar. But in the case of the other Mildhava the
Manuscript was found in the Tamil Districts, Since the two
Madhavas depended upon Snunaka for their material, Pettas'ftstrin
perhaps did not care for these later works ; and where there were
interesting points in them, they related to the pgveda and did not
interest Pettfitffistria who war- dealing with the Sftmaveda.

V

THE ASVALAYANA GpHYA SCTRA BHA$YA
OF DEVASVAMIN

[Malabar Recension)

I em editing the commentary’ of DevasvSmin cn the As’va-
lSyana Grhya Sutras in this Bulletin. Till now a small portion
has been published. For the purpose of this edition 1 had been
looking for manuscripts of this week. There is an old Paper
manuscript of the work in the Adyar Library itself, which is the
main basis for the edition. I was able to have the manuscript of
the D, A- V. College Library, Lahore, which was very kindly

108

THE ADYAR LIBRARY BULLETIN

placed at my disposal by the authorities of that college for some
time. I have also been able to secure a transcript of the manuscript
of the work in the Library of the Sanskrit College in Calcutta.
There is a manuscript of the work in Trivandrum and I was sup-
plied with a transcript of it after I began the edition of the work.
When 1 received the transcript anil when I compared it with the
manuscripts I had already with me. I found that the Trivandrum
manuscript represents a recension which is very different from the
recension represented by the North Indian manuscript*. The
manuscript in the Adyar Library is also a North Indian one, having
been secured from Benares.

The variation* in readings found in the Trivandrum manus-
cripts arc so many and so stoking that it is not possible to give
them as foot-notes. So I have decided to give this recension as
an appendix a! the end of the work. Meanwhile I take this oppor-
tunity to give a full description of the manuscript so that scholars
may know of such a recension also. In giving the descriptions,
I give the page number* according to the transcript in the Adyar
Library. It bears the shelf number XXXVIII-E-9. It covers
331 pages with an average of 7 grtntha par page.

The work begins ; Srib-

namaskttya saras vatyai gurubhvay caiva aarvaVab
gaunakan tu vis'esega pratjamya prayatab s’ucib

arthavismarafl&rthan tu kiftcid vaksyarm . . .

ti§yc yatblsrnrtun

gjhyapSm y&ni sfltr&si tesin c&dau yathar.tatah
grahapam vaksyate yat tu tad ctat stitram ucyate.
uktani vaitamkani. gfbyij>l vak§yamab
tatrodam pratijitasutram. uttaratrsisya vidbir vistarepn vak$yate.

It would be noticed from my edition ot the work in this Bulletin
that according to the North Indian recension, there are no verses in
the beginning. The commentary begins : nktftni vyikhyitani
kathitini. Then when the commentary' proper begins the varia-
tions are considerable. Since I have already published portions of

MANUSCRIPTS NOTES

109

the commentary in the North Indian recension in thin Bulletin, I
am not reproducing the passancs here for comparison. Tlic readers
ire requested to look into the portions already printed in die issues
of this Bulletin.

The Malabar recension represented by tbe Trivandrum m an li-
ter, pt (which I will designate the M. recension ; and the North
Indian recension I will designate die N. 1. recension) starts with die
meaning of the word grhya unlike the N. 1. recension. The
starting portion in M. recension is as follows: gshygjtiii. g(hc
bfcsvini yini karmB^i tftni Rfhysui. tatrayam grhas'abdah trigv
arthegu vartato yatha tfivat blifiryfiyaiu rfalayftm fts'rair.c iti. tatra
r’iliyfln tflvat kva devadalla ity ukte Gfi'e iti. devadattasya ete
gfha drs'yante iti ca. yatha as’ramc. catvtra fis’ratnab. lesim
grhastho yonir iti. giahslhn ity ukte gfhe yas tisthati sa piattyate
yadi {?). kas tarhi. Ss'ramc yo blmvnti sa pratlyate. yatha bharySyam.
sagibo ‘ yam agatnb iti bruvati pratlyate bliaryayS saha Sgata iti.
nasau s'aladibhib &aha Sgacchali iti. kasmSt ai/aUyatvfit. teas
gtl-.yltam karmaoSm pravf ttir bhirySsamyogad bhavatiti grhas'afcdo
bhftryayfim drasjavyab- kim karatJaiti.yasmSt tatsaipyogfid “tpalino
’ gnau imSm karmiiji pmvarunto. yegam punar dayadyfidir agnib
pravartate te&Sm grWatxiab s'tlSsu bhavati. pp. 1 and 2

It is after this that we have the portion found in ihe N. I. re-
cension, namely, uktani vanjilSni. This is the beginning of the
commentary in tbe N. I. recension. Even in this portion which is
common to both the recensions, the weeding* are very different.
The following passage from the M. recension may be compared with
tbe corresponding portion in the N. I. recensico : uktani vart)it«ni.
kathilini ity arthab- uktanam punar uktatvakathane kim prayo-
janam. prakrtir egft Rcaryasya anyatrapy uttaravivaisaya uktasySr-
thasya punar anuklitanam karoti. Doty ucyate. sarvatra prayojaoim
ucyate- yasmfit tato ’pi prayojacam vaktavyam. idan tu prayojamm.
s^istrasainbandhakaraiy&rthata. rtatrasambandhakanMjSt prayo janam
s'rautfinSm sroiitfinam ca tulyapradare'anartbam. naitad asti pra-
yo janam. upadei'Sd eva tulyatvam bbavati. katharo. ekakartikatvail

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ubhaye^Sm katraaoSni. s'raulaDSm smRrt&nam ca tuly&b kar-
tfirab, evam tarhi uklinSra vaitficikasamiBS yatbfi. tad api oa
pray-Djanam. anyatra kita saipjOS. agnyadbeyaprabhrtloy aha vaita-
nikSni iti, adau IqtS samjni kjtciarn uparuoaddki cet a yam xhaiu
dojab. grhy&oftm vaitlnikasarojta prapnoti. ekai/iatratviL tannivr-
tyartham vacanara arabhyatc. as tu. ko do§ab* agnyadheyad uttaia-
kalam pcavrttir grhyflfl&m kannaoam api prSpnoti. tac ca nc^yatc.
tannivpyartham vacanam Rrabbyate. na prayojanam. kasmfit.
i'astiftntaratvit grhyiUjfini vailanikasatpjSS oa hhavati. katham
Urhi s'flstrantaralvam. iha adhynyapan :;amiptau vSkyasya vakyai-
kaderfasya v& traya^am vikyinftm abhyasab krtab- S’&strapar.sa.
maptau tu ScfiryebbyaS 1 ca namaskSra upadtfyate. tasmat s’Sstran-
taram idam. sfistrftntare ca adbikRro nivartatc. s'fistrantaratvtu.
satyam. idam tu prayojanara. katham sautryab paribbR^Sb pr5p-
nuyur iti. yatha tasya rntyflb piificas' ce$tSb ityavamSdytt. asti
prayojanam. do$o ‘pv asti. avasthitasya kaimiiji prgpnuvanti. evam
taihi sakpi roantreija iti vacanam aparthakam. again) Ue purohitam
ity eka ity ckagtahaham apfirthakam. yathu yajfiopavity ucamya iti
yajncpavlugrahagam apfirthakam. yajfiopovitl iti aati anekadopipta-
sarigab- astu. na hy Smayabhay&d bbojanan utsjjyatc. pratighato
yatoah kartavyab- ovara ihapi. guoSrtbab sambandhab- do§an pariba-
risyfimab- tena latra yad uktam avasthitasya karmHoi prapauvanti
iti. na bhavisyanti. hutvR Lillian pratyaflmukhab prg;\mukhya
SslnSyab iti ti^|bangrahaijani kurvan etarr. aitliam darVayau.
anyatra karma Sslnasya bhavati iti. anyathS hi praiyanir.ukhataiva
vidhfitavyj sySt. yatra cisya titfhato homo ’bhipretab fyit tatra
yatnam karoti yathi ti$;han samidham adadhyat iti. tona yad
avocflma sambandhartham vacanam iti tad yuktam. at ha kfini
punar grhyfioi karmatyi iti katham jfiayato. agjiyadhcyadtn3m
karmatvat tala' ca sambandhit grhyadtnam api karmatvam. napuips-
akabhidhanac ca. tastmat pian$;hitam. pp. 2-4

This is the commentary’ on the first Sutra. By comparison
with what is printed in this Bulletin, one can see what a difieieace
there is between the two recensions. This is not an isolated instance

MANUSCRIPTS NOTES

111

deliberately selected. Such variations are noticeable in other places
also I give another long quotation from the M. recension for a
portion that is appearing in this Bulletin. This is the commen-
tary 0:1 ihe SOtro : apracchinnigrftv njiantargarbbau prfcdetfamatiaii
kusfou nfin&ntayor g[hUv&fiRu§lhopnlcani§thikabhyam savitus Jva
prasava utpunfimy accbidrepa ptivitrotya vasob suryasya r&sfaibhir
iti prag utpunfiti sakpn mantrega dvis tUsolm. This is the 3rd
St! era in the third khap^a of the first chapter. The commentary
according to the M. recension is as follows : acchinnagrSv iti
vaktavye pras'abdo na vaktavyah. kasmlL pras’alxlab prakirsav&ci.
6tikgtnachinn5grau katham gihyeyfttfim iti. anyathi hi noivam
labhyeyStSm. ta&mat pias r abdttb kai tavyafe. anantnrgarbhau. antar
yayor gaxbhau na stab Ulv imlv anantargarbhav ity ucyete.
priMcs’amStriv iti parim&oavaamab. kus'&v iti dravyonirdrrfab*
tau kus'iv evaqdak$W)aUe uSJi&ntayor gjhitva. ninfigrahapam
pphaggnihapartham. athavfi agflrph ?»3f«hflm syaL aiambaddhav ity
aktam bhavati. upapadyate cEyam arthab- kaaniSl. nEnfiyabdasya
Pfthsgvftcitvit. arigusthopakasiia$hikfibhyfim grahaoam bhavati.
talrcjiakanisjhikeli k.iuis(kikSyS ananlanun yS vartate scpakanifl Li-
kely ucyate. lokapratiiddhE ca. utt&nabhyam pEotbbyfim iti
niyamab. savituf Jva ity anena mantrega. prld utpunati iti vyEkhya-
oakOe pfijhah kartavyab. prig utpunEli ity etaamiu pSJhe luutuh
piErtraukhatvnprfiptih. tac cEmsjnia syfit. kaamEt. vihitatvlt tasya
nitya iti. tau kriyiyib praktvaiti vidhlyate. nanu caitad api
siddhom. b&tfham siddham. iha s'EstrEntarc pratyak ca vacanam
dRjam pratyad ca. tan nivityarthara vySkhyftnakUlo tv aysm pEJho
oyftyyab* evam gate y« tv anyas’istraeata vidhayo ’virodbinab
tejarr. aplhecchitah kriya siddhE. tasmflt prW ntpunltJty
ayam pSjhab kriyate. ttarvatraivam karmavrttau iti siddhe nak(n
mantretja Iti kimartham firabhyatc. trigrahage aati sa paribhfisS
bhavati. iha ca tiigrabagam nAsti. evafi cet txigrahagain evEstu.
prftn ulpunati tub iti. evam siddhe axti >ad firabhyata tasya pra-
yojanam ucyate. katham. evam pwibbSsS iha katham na syit id.
tatra kim siddham. yEvat karirAbhyEso vartate tftvan mantra yatha

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syfid Hi. kim udBharaoam. pradiik$it>am s'iras rrir undati. tatbfi
jrij tejasB mSsam ana j mi iti ca. kimaHham punar yoga firabhyate.
adhikSrartham. adhikrtasyijyasyaivotpavanam katham sy£d iti.
yady evam ilcivajyagiahaoam astu na prSg Bjyam utpunStiti. evam
npi pavitraitham avasfyam firabdhavyam. tayob aanijBS kriyate.
katham anayob kus'ayob pavitram ity esa sarpjBa syad it). samjSB-
yfib kim prayojanam. caturaa 1 caturo m nit in nirvapati pavitre
antardhfiya iti daksiljottare patji aandhfiya pavitravantlv ity evam
pavitrai/abda ihaiva kartavyab. prirWamBtre kua'e pavitre iti. evam
sati dvix utpavanakriyB ccxlitS bhavati. evam siddhe yat pithagyogab
kriyate tad dvaivklhyam darfl’ayati. evam sati kim siddham bhavati.
vikalpab- kim sarvatru. na ity ucyate. nivisjavisayiv etau vidbl
maatavyau. tatia yo ‘yam saroantrako vidhib sab prakarape
krtfirtho bhavati. kasmBL parisamBptyai!hatv5t. paryBptadhaimas'
ca vidhib prakaraoa eva bhavati. a than yat prakaraoSntare vidhiyate
navanitasyotpavanam vidhiyate tatra catur grhitam Bjyam juhnyflt
ityevamSdisu. tasrr.Bd etat prayojanam pphagyogena. pp. 27-31
But there are places where the two recensions are not so
different. I give an example. There 19 the SOtra : te$fim purast&c
catasra BjyBhutir juhuyfit, which is the 3rd Satra in the 4th KhatjiJa
of the first chapter. The commentary on this in the Mi recension
is as follows : cauJadinSm grahapam svayam eva bliavisyati. tesBm
evudhikBrab. tasmBt tesfim iti na vaktavyam. anantaro vivSho ’dhikr-
tab- tannivrtyaitliara tesBm ity ucyate. tan nopapadyate. dais'ayisyat-
yathfi s&rvesBm evaitB Bhutayo bhavantiti. vivBhe caturthimiti viviha.
grahaQam karoti. tena sarvatraitB Bhutayo bhavantiti siddham,
tesBm iti na vaktavyam. tatraike tesBm purastad iti purastad
dhcmfi ete bhavantiti. evam sampratipannBb prficyab* yady evam
tesamgrahaoam apBrthakam eva. purastad ity eva purastad dliomab
siddhab- apcre ahub. tesBm purastBddhosnanivrtyartham. tejBm
eva caulakarmidinBm eta Bhutayo bhavantiti. na purastSd bhavan-
lit, etasminn evirthe. puraatBdgrahaoam apSrlbakam. nSpBrlhakam.
prayojanam uttaratra vak?yBmab. tatra catasra ajyfihutir iti
catas;grahaijam apBrthakam. catasra evaitB bhavantiti. pp. 44, 45.

MANUSCRIPTS NOTES

113

Here it would be found that except for the last portion, the
two recension? agree to a large extent. The differences are only
due to scribal errors and such causes. The M. recension stops
abruptly, with the remark : prayojanam uttamtra vak%yflmab. Bui
tbs N. I recension continues.

There is no doubt on the point tluxt the work is by DevasvKrain.
The colophons arc very definite on tho point. Tbs colophons are :
prathame caturviqi<atitani& kaodika. iti devasv5mikrte Ss'valayana-
g[hyabha$ye prnthamo' dhylynb (Page 218). iti dvitlye das’aml
ka&dika. iti devasvamiviracitc a?’ val&yanagrhyabh Ssy e dvitlyo 'dhyfi-
yat> samaptab (Page 287). Tlio manuscript ends on Page 331
with the colophon : Iti trtiye nsjainl ka^ika.

The question anses how tho same work could have been
preserved in two parts o: India in such divergent recensions. We
know of shorter recensions and longer recensions. Wo know of
occasional interpolations. We know of occasional abbreviations.
But this case is quite different from all the above ways of variations
in recensions in works tliat we know of. The various recensions
of works like the Mahabhamta and die Rftmly&oa are well known.
We know of Kftlidisa’s S'fikuctala and Meghamndes'a in different
recensions, some recensions having n large number of additional
passages. The Vakyapadlya of Bhartfhari, including both the
KSiikis and his own vjtti, is available in a shorter recension,
having boen published in the Benares Sanskrit Series and In a
longer recension in Manuscripts in Madras (See S- Krijhnaswami
Aiyargar Commemoration Volume, Madras, 1936- Page 287,
Note 13).

Another form in which different recensions of the same
work can be handed down is what is represented by the C&rudatta
published in the Trivandrum Sankrit Series as a work of Bhfisa,
which is only a stage adaptation of the Mrcchakajika of S'Edraka
by some Malabar actors. But tho position in the case of the two
recensions of the commentary of DevasvSmin is quite different.
The only parallel that I have been able to find for such a difference

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THE ADYAR LIBRARY BULLETIN

is the case o ( the two recensions of the {tgvedabbl$yfc by Skandas-
v&rain. One recension has been published for the first two
adhyfiyas of the first astaka in the Trivandrum Sankrit Scries and
the remainder of the recension for the first asjaka I have published
in the Madras University Sanskrit Series. The commentary must
have existed in another recension. Only the first two chapters of
this recension are available in a single palm -leaf copy and this
portion of the rcccos;on is also published in the same volume in
the Madras University Sanskrit Series. 1 am not bold enough to
postulate a theory or to suggest an explanation for the existence
of two such recensions for the same work. 1 content myself with
giving out facts.

SOME STOTRA MSS.

By V. Raghavan, M.A., I’H.D.

On p. 2076 of pan I, the Adyar Catalogue mentions a
VySsapulr5staks (28 M 51). This is the well known SubRspaka,
eight verses in MacdSkianta, on tbo AvadhGta state, with the
refrain « fafa: €l I As such, it should be

brought together with the four S'ukSsjaka MSS. on p. 208a.

On p. 2JQa, ibid., we find 14 MSS. of a Candras’ekbars^taka,
against only one of which a mentioned MSrkaijdeya as the author.
On pp. 239 b and 240a, there 16 MSS. ol a MSrkai>$eya k;ta
Sivas'.otra. These two entries must be brought together, for the
two are identical. Marlcagdeya is said to be the author of these
eight Verses on S'iva beginning with WfflJflKlWW and ending with
the refrain ft ♦R^fd 5 OTJ I

Kules'varapagflya stuti by Kules'vara, 28 M 51, p. 189a. Ad.
Cat. I. — This is a hymn on Sundares'vara at Madura, spoken by
King Kulejvarapiijtfya of Madura. RSjas'ekharapSi^ya stuti by

SOME STOTRA MSS.

115

Rlja^ckhatapaij^ya, 28 M 51, p. 193a ibid .— This also is a stotra
oo SundareeVara spoken by RSjaa'ckharapai^ya. Kuadodsra
ituli, 22 F 32 and 28 M 51, p. 227a— This is also a hymn on
SuadaretfVara and Kupdodara is the spanker here. F. 19+5. 28 M
51 VidySvatl stuti by Vidy.ivati and p. 2445, 22 F 32, Vidyavati
stotra— These two aro identical ; this is a hymn on Goddess Mtnfike:
at Madura spoken by Vidyivatl. The speakers of all these four
are characters in the HttlBsyaraahatmya on tha shrine at Madura
and these Stotras themselves seem to form pert of the Hillsya-
rndhatmya. The Saur.darap&odya stuti by Sundarapiij^ya on p, 197a
{28 M 51) is another Stotra on Sundae as 1 ’ vara, spoken by King
Sun data p*ody* and belongs to the same source as the above four.
The MS. itsolf calls this Stotra Aparadhak^amfipanttsfaka.

P. 218a, 28, M 51 Vighnos'vRra a^jottara s'atanimastotra :
According to the colophon, this is from the 7th Amsfe of the
Sivarahasya.

R&mamattebha, anou, 28 M 51, p. 20Sa: This stotra begins
with the words : I Mattebha seetns to be the

name of the metre employod. According to the last veise, the
author of this Stotra on RSma is one Vlahadevakavi,

Paradevata stotra, Cat. I, 2366, 28 M 51 The MS. says
that this Stotra is from the 7th Ams'a of the S'ivorahasya.

MahiranabplthikS, ibid . p. 239a, 28 M 51:— This MS. con-
sists of verses prefatory to the SW Mahimnasstava, ascribed to
Pu^padanta.

On p. 2006 of the Catalogue, Part I, there is a JambunSthll-
({aka (28 M 51) entered undor the heading 1 anonymous Stotras.’
This is a Stotra by the well-known S’rkihara Veiikajcsa, referred
to as ArzSviL

The Adyar MS. 28 M 51 contains sixty-four minor works,
mostly Stotras. The information regarding the contents given on
the tickets tied to this MS. is not correct in some cases. No. 3 in
this is mentioned on the ticket as ‘ Rirna Daq jak a ’ and is so
entered on p. 205a of Part I of (be Catalogue. We, however, find

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here in the MS a Stotra called ' RttmapaBcaratna prStassmaraqa
slolTa.’ No. ♦ in this MS i9 a list of Names of the Mother,
called DcvlpijhanSraSni, covering: one leaf ; but this titlo is missing
in the Catalogue. No 16 is a Naferfa^aka in one leaf

ftwwifo q HR etc.) aDd this also is not trace* bio in
the Catalogue. Similarly. No. 12 here, a Siva stotra, is missing
in the CaUik«ue.

T1IE BHA1RAVA STOTRA OF ABH1NAVAGUPTA

On p. 1R86 of the Adyar Catalogue, Part I, there is mentioned
an In’ vara stotra by Abhmavagupta (9 B 82) and on p. 192a, ibid^
a Bhairava stotra (9 B 16a) by the same writer. These are not
two different hymns of Abhinava, but refer to the same hymn on
Bhairava, as an examination of the manuscripts shows. The correct
name is Bhairava stotra ; for Bhairava is the deity-name occurring
in the text and a manuscript of it in the Bibliothejue Nationals,
Paris, gives its name as Bhairava stotra- This Stotra is of interest,
bearing as it does the date of its composition and 1 propose to notice
it more fully in a further issue of thi* Journal.

REVIEWS

Gorakhnath and Mtdiatval Hindu Hyiticim, by Dr. Mohan
Singh, M.A., Ph.D., D. Litt Published by tbe author— Lahore.
Pages xxii, 150. Crown 8vo— Price Rs. 25.

Gorakhnath bslongB to that group of Saints and Mystics whose
life and teachings bad, and still have a univenal apfaal trans-
cending ail barriers of Race, Caste or Creed. In the words of Sir
Fronds Younghusband (who contributes ooo of the Forewords to
this work), he was “ a man of great force, downright and stern, and
of that sure touch for the inwardness of thing* which makes men of
very varying 1 orthodoxies ’ claim him as odc of their leaders."
Though varying orthodoxies including M&hSyana Buddhism have
claimed him, the, author's view seems to be that he belonged to
the Nath or Yogi (Jogi) ordor and tho best exponent of Kanphata
Jcgi Sect, though not its founder. The author also claims that
" Gorakh is tho first historical figure of Medieval Hindu Mysticism
and Medieval Vernacular Literature." This claim seems to us
unsustainable ; and we think tbe author himself would change his
view if he becomes belter acquainted with tho Life of the Siddhas
and Alvars of tho Tamil- land (to whom a casual reference is made)
and with the extensive sacred literature written in Tamil, the
vernacular in which their devotional outpourings and mystic
teachings were given to the world. To say that, prior to Gorakhnath,
there were Naths or Siddhas in the South— and historical figures too
—is, of course, not to belittle, in the very least, die great importance
of the School of Gorakhnath and his contemporary and teacher
Matsyeadra or to yield to any one in offering our homage and

118

THE ADYAR LIBRARY BULLETIN

adoration to this great Siddha cr AvadhQta. The most valuable part
of the book is the publication of the text (with translation) from
the manuscript of Gorakh-Bodha, a work where the essentials of
the teaching of Gocakh are given in the form of questions and
answers between Gorakh and Matsycndra. Here the students of
the Upani$ads and the sacred collections of Tamil Saints —
both f?aivite and Vai^jjavito — anil find striking parallelisms.
Valuable too are tho publications of tho Hindi Texts of the
teachings of Gorakh and certain Mystics of his order aod of
certain passages from the Upanisada and Yogic works for the
purpose of showing doctrinal affinities. For ail this, we beg to
tender out grateful thanks to the learned author.

Wc cannot, however, close this review without making mention
of the fact that, while the English translation of Texts is good,
the editing of the original Texts themselves leaves much to be
desired — specially in the Samsktt portion. It is to be hoped that
competent and critical editing of Texts will be undertaken in the
next edition, the need for which, wo hope, will bo felt before long,
having regard to the fact that the number of copies stated to have
been printed now is only 250. This will perhaps explain the fact
that the price of this comparatively small book of only 172 crown
octavo pages is fixed at the phenomenal figure of Rs. 25 a copy.

G. S. M.

Creative Morality, by L. A. Reid, D. Litt., Professor of
Mental and Moral Philosophy, University of Durham, London,
Gecege Allan and Unwin, 1937 ; Pp. 270 ; price lCsh. 6d. net.

To the question " Why should I think consistently ? " only one
answer is intelligible — that otherwise I shall be not thinking at
all, but committing intellectual suicide. To the question " Why
should 1 do the right ? " the answer does not seem to be equally simple.
Moral philosophers have tended to stress either the consequences,
thus reducing the ought to a hypothetical imperative, or the bare

REVIEWS

119

rightness of the act reducing it to contentlew formalism. No
thorough-gome moralist can afford to see tlie right dissolved into
a calculus of consequence* ; but a right divorced from the good
ajually dissolves into thin air and disappears. While recognizing
the paramouutcy of practical reason, which, no lera than the
theoretical, will not brook contradiction, the moral philosopher
has also to note that morality is not empty solf-consistency but a
creative coherence expressivo of the good. The good ia not a
beneficial end to bo achieved by morality as the means ; rather is
it a system that socks creative expression through morality ; the
former is narrow and calculating ; the latter is free and spontane-
ous. The truly moral man is comparable not to the successful
economist weighing ends and means, but the great sportsman and
great artist who joyfully and freely express themselves and through
themselves the ideal* of health and beauty that inspire them. Thus
we may avoid both the Scylb of utilitarianism and the Charybdis
of Kantian or dcontological formalism.

Dr. Reid's presentation is fresh, vigorous and charming,
and his point of viow definitely marks an advance on current
notions of morality. Tire book constitutes a very valuable study
erf the moral life, at once stimulating and illuminating. His view
avoid* net only the formalism but al*o the pluralism of duty by
integrating duties in a system dominated by love or Agape, which,
as be says, is not mere emotion, but "a whole state of mind,
cognitive, conative and affective, which is the outcome of a
Kotiment built into character" (p. 142). Hence religion is more
stable and basic than " morality tinged with emotion." “ The
ioBigbt of religious love gives strength; insight :s more funda-
mental than effort " (p. 243). “ Conduct cannot be deeply expressive
of gcod unless vision is so ” (p- 252).

Dr. Reid, who is the author of A Study in Aetthetia as
well, is fully alive to the parallel of art as creative, There is a
rule-of-thumb morality just as there is a rule-of-thumb art ; but
really expressive art rises far above this stage, and so does creative
4

120

THE ADYAR LIBRARY BULLETIN

morality. Our author see*, however, a limitation to the parallelism.
The M work of art is itself a sufficient and complete individual and
is good as a whole ", while in the moral life 44 every situation is
a part of a context both subjective and objective M (p. 96). Such a
proposition can claim only £ri»i<r facie truth. No expression of
beauty can claim perfection in so far as it is fragmentary. Even
pornography is an art, not because of abstraction from the context,
but ia spite of the abstraction. Where beauty find* expression in
such a form that oven the urge and ideals of pornography are
included and transformed, such expression is bound to be more
significant and so far forth superior art. In the moral life too,
actions have to be judged in relative abstraction. A thief may be a
kind husband and a good father ; the kindness and goodness cannot
but secure approbation, though to the man as a whole we may mete
out punishment, a punishment, however, which will never be on a
par with that earned by an unredeemed reprobate. Neither in art
nor in morality can a valid judgment t* arrived at without a
vision of Beauty or the Good as a whole ; this, however, is not
inconsistent with the fact of partial judgment* in both spheres,
consequent on our finilude. Dr. Reid who strives valiantly for a
monism of moral value, does not go forward to the further monism
of all value, truth, beauty and goodness being three phases thereof,
not three independent existent* or subsystems. In such a view, the
parallelism between art and morality will appear greater than
Dr. Reid is prepared to grant.

A fully thought-out monism, again, would have guarded our
author from a lap«c which occurs in the refusal to identify good-
ness with whar ought-to-be. It is true that ought-to-bc implies the
tension of oughtdo-do and such tension is inconsistent with the
existsne* of value. What kind of existence is claimed for good-
ness ? Not actual or present existence as then there can be no
striving for it. Nor may it be claimed that goodness is actual while
what is good is only possible ; for there is i>o goodness in abstraction
from what is good. If all that goodness can claim is possible

REVIEWS

121

existence, (thus is all that seems lo follow from the quotation on
p. 148 from Sorlcy). there is no inconsistency between possible
existence and the tension of the ought- to-be. A through-going
menial would say that value is real, not ev ‘start; and there is no
irreconcilability between reality and tension.

S. S. Slryanarayanan

Practical Lessons in Yoga (Yogic Culture Series No. 1), by
Swami Sivananda Saraswati. Rikhikesh, Himalayas. Published
by Mod Lai Bar.arasl Das, Saidmitka Street, Lahore. Pp. xlii,
363, 1938. Price not stated.

Swami Sivananda widely known a3 a prolific writer on Yoga
and the philosophy of the Upani$ad.s has now come forward with
the book under review. Ho gives a rapid summary of the subject-
matter of the book in the author’s Preface. " This book has been
specially designed by the author keeping in mind the needs of the
students in Yoga in Europe and America." In the course of tbeir
wanderings in India as tourists they do cot find it possible to stay
for long periods of time to study the subject from adept*. Nor
are they always lucky enough to find the right kind oi teacher.
In order that the students in the west might get the full benefit
of a teacher properly trained in the art of Ycga and yogic dis-
cipline and at the same time make them understand the full
significance of such knowledge and training— and not be carried
away by bits of information alone which they might have heard
or assimilated during the course of their tours in India — the author
has come forward with a first bock, giving practical lessons to
ascend the yogic scale, to all practical aspirants.

The book is written in a simple, lucid, direct and clear style.
The author has frankly given his personal convictions and experiences
in a convincing manner and even a disbeliever in Yoga and the
practices of Yoga would be convinced of the truth about it. The

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THE ADYAK LIBRARY BULLETIN

illustrations of the various tlsmurs are not unreal. And the spiritual
power which they lead to are conditioned by the mental attitude of the
aspirant. The object of Yoga is to weaken the five afflictions (p. 4)
ns Ignorance, Likes and Dislikes, Egoism and the instinct of self-
preservation. Concentration on God and absorption in that one
thought alone will lead the person to the proper goal (p. 9).

Speaking of the Yogic Sadhana, the author discusses the
various kinds of yoga and points out that they all lead to the same
goal, namely, self- realization ; they are only different paihs, each
suited to the particular individual according to his development.

Dealing with the discipline that the would be-yogin, the eight-
fold path and each one of these items are dealt with. The import-
ance of celibacy is clearly shown and the practise of patience and
frequent exercise of eontiol over the Mind are brought out to the
full. These two aspects cannot bo over- emphasized as they are tire
corner-stones that lay very sure foundations for the practise of yoga.

More so is the diet that is conducive to the practise of Yoga.
All yogins have recognized the importance of taking in SBtvic diet
fee the success of their yega. Says the Sruti — Aharas’uddhau
satva truddhiif. Fcod plays a very important p«n in helping the
aspirant to concentrate and meditate upon the Supreme Being.
Experience has shown that neither an empty stomach nor a fully
loaded stomach is good for the practise of exercises. It has also
been pointed that neither a heavy sleeper nor a glutton can aspire
to become a yogin as he has not got the qnalities required
of a yogin. The author prescribes a diet for the beginners and
enjoins that beginners should not strave. It must be borne in mind
that success depends not upon the accumulation of wealth or upon
the practise of Yoga with a desire to obtain the highest wealth
or prc-cmicencc, but upon what one may call absolute economic
independence. The less the desire lo have riches, the greater the
chances of success. All riches tend to bind our min<is to luxury and
luxurious living' which again will act as a check to the practise of
Yoga. A perfect yogin is one who has no desire of his own to be

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123

fulfilled ami who is perfectly indiffaronl to tku personal possession of
wealth. Sn abo is the desire fur yngir power*.

The author lm* done immense service in attaching the illustrations
to the various postures in yr«ic .rxamr* ami the effects, of each one
of them. The graded extreme* are very helpful ones without which
it bo difficult for (be would -ho students to proceed further. The
description of the Ku>yl,dhii itakti with tire illustrations of the
Cairn will interest students physiology and Psychology. The
Srrami has done all that could Ixi done in the matter of guiding tho
aspirants and has also sufficiently warned tliem of tho consequences
that attend tmrsons swerving from the right direction. The book
deserves to bo road by all and would surely profit the render, to
whatever walk of life ho may Itckmg.

A. N. Krisijkan

Immortality, by Count Hermann Keyaerllng. Oxford Univer-
sity Press, 1938.

Tho sub title for this lx»k is “ A critique of the relations be-
tween the process of Nature and tho world of man's ideas." This
sub title explains in brief tho subject of the book. Tho main titie
of the book is likely to give an impression that it is a treatise on
the religious significance and meaning uf the term immortality.
Keyserling is a scientist whom natural inclinations moved on from
the field of scionco to that of philosophy. The view point taken
in this work on the problem of immortality is that of a philosopher-
scientist.

The book is divided into seven chapters and in these seven
chapters the subject is dealt with under the six headings of (l) Im-
mortality in General, (2) The Thought of Death, (3) The Problem of
Belief, (4) Duration and Being Eternal, (5) Consciousness, (6) Man
and Mankind and (7) The Individual and Life.

The first chapter explains the problem and makes the point of
view of the author dear. Here the author finds it possible to have

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THE ADYAR LIBRARY BULLETIN

a critique of immortality in spile of all the disparity and incom-
patibility of the ideas about it, since these ideas are all fcased on
the common presupposition that the life-force which rules man does
not coincide with its material substratum.

la the second chapter it is shown that death is not really
the end but is the condition of life. Imagination demands the
superman and therefore with death the mere man becomes lot us
in imagination a Deity who continues to live and influence. The
third chapter sets forth a critique of belief in general. Belief is the
supreme expression of knowing and always relates to the premise.
The essence d a premise or assumption is certainty and as such
relates directly to its existence or Being. Such an ultimate premise
is the Ego. Belief In immortality is not however a function of the
mind which cannot he further deduced like the Ego. Therefore it
must have a positive ground. Ths positive ground is here the Ego.
1 experience my Ego immediately as Function, Activity and Force.
Therefore it knows no spatio-temporal limitations. Self. conscious-
ness in other words coincides at bottom with the instinct of
immortality.

In the next chapter the author shows that life is never at a
stand-still. Life is perpetual change. But man is conscious of
himself as a permanent being in the midst of change. This eudur-
:ng consciousness of identity relates to a supm persanal element
while the conscious individuality is involved in perpetual change.
Combining the conclusion of the las! chapter with this we find that
the self which is an indeterminate, non-temporal, noa-spati&l force,
is not identical with our changing person. The permanent being
is a Non-Personal. SiDce the ultimate fact of consciousness has
nothing to do with the personal, there is no personal immortality.

The fifth chapter tells us that consciousness does not belong to
the essence of life. It is only one of the many qualities of life. So
the meaning of life lies in itself. The meaning of the Supra-Per-
sonal Self is the theme of the sixth chapter. To possess a sense
of duty means to recognise something which points beyond the person.

If I live for an idea I do »i Iwrnnw to liv lliis end is for me a
condition of life, an obligation. Tims ns wn piwlrutc inln uurxelf
we find in the self a uiiiviixil Su|tia-IVrwHinl which coincides with
juuhind or even the wntkl of life.

In the liust chapter the author files from ntisinir life examples
to prove that there is nothin# ended individuality (in the limited
sense of the term) In tho organic world. Knch animal sacrifices
itself to maintain live whole. Su also, man's immortality consists
in his beiim a link hi the chain nf life. The individual holds in
himself the totality of life in so far as he is tho result of tho past
and the potential store of the future. lie die* so that life may go
on eternally. And life an force rocs on irresistibly and consciously
over the death of individuals nr persons. Hut what is life ? It is a
mystery we cannot comprehend.

I'rom this brief summary of tho contents of the work it would
be found that the author has made a very original approach to
the subject. The success of the book lies not so much in its
convincing nature as in is* thought-provoking nature. The author
takes the render into a world which would have ever remained to
the latter an absolutely unknown land otherwise. When I was
reading through the hook, I felt occasionally that perhaps the
many concise statements that one so frequently meets with in the
book axe far more valuable than the book itself as a whole.

The book was written originally many years ago when the
author was young, and at the time of the second edition some
years later the author in the Preface says that he has chan god so
much from the time when the book was originally written that he
was feeling himself a stranger to the work and undertook the second
edition in that capacity. But at tbe time of the third edition he
had returned to the original state of being when he wrote the hook
and edited the work for the third time ns his own pet contribution
to philosophical literature.

The English translation of the work by Jbdc Marshall is a
very welcome undertaking and all lovers of philosophy and all

126

THE ADYAR LIBRARY BULLETIN

who have an instinct for knowing things of the world beneath the
surface owe a great debt of gratitude to the translator and to the
Oxford University Press that has published the work.

EnrTOR

Burmese Drama, A Study with Translation of Burmese Plays,
by Mating Htin Aung, PH. D. (Dubl.). Published by the Oxford
University Press, Indian Branch, 1937. Pp. viii, 258. Price Ra. 7-8.

Originally prepared as a thesis for the Ph. D. Degree of the
University of Dublin, the author covered a wider ground under
the title A Comparative Study of Burmese t pith English and
European Drama . In the book under review, he has omitted
some portions dealing with English and European drama. This
pioneer attempt to study tho growth and development of the drama
of his own native country by Dr. Aung is the first careful and
detailed study of the subject so little worked up hitherto, in a
presentable form. Apart from the too dose resemblance which
the author sees or supposes between the early English dramatic
foems und those of Burma, to which every leader may not subscribe,
the author deserves to be congratulated for the careful way in
which he has gathered his information from the traditional accounts,
oral and written, as well as from the other sources. For tho firs:
time, we get, in the book under review, a somewhat connected account
of the Burmese drama written by a Borman deeply interested in the
subject. It is somewhat stange that a bcok of this type published
by the Oxford University Press, should lack a Bibuography
which is usually found at the end cf all scholarly publications, as
it serves the purpose of not ooly indicating the nature and range of
the works consulted by the author but also might serve as a guide
to future workers in the same field. One result that may he
expected from the publication of this work is the creation of a new
impulse to the study of the subject and to bring out authoritative
editions of the dramas.

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127

The book connixl* of eight chapters including the Introduction,
la tricing the development and the growth of literary forms of
composition in Burma the author notes that the drama was fairly
Ute in its appearance in that country. " The first real Burmese
drama appeared, though it had its origins come decades earlier,
only towards the close of the eighteenth century, and during the
next hundred years it <lovelo|K>d and then decayed." It is further
noted that M JJurmoso dramatic literature developed in a historical
sequence and in a way essentially similar to that of the Elizabethan
drama '* (p. 6).

Six stages of development arc noted as: (1) upto 1752 A.D.
comparable to the English miracle play ; (2) from 1752 to 1319 A. D.,
the period of the interlude similar to the English morality and
interlude -and the court drama; (3) from 1819 to 1853 the penod
of U Kyln U ; (4) the period of the poet U Von Nya, 1853 to 1873
A.D.; (5) the period of decadence 1878 to 1886 and lastly, (6) from
1886 to the present day. For the earliest period, the most difficult for
research, tradition is the only source. The recorded notes of the author’s
father has helped him considerably. The revival of the dramatic
performances by the grandfather of the author as Chief admini-
strative officer of Mindon in 1852 preserved to a certain extent
the traditions in the family (p. 9). The origin of the Burmese
drama is to be found in the Nibh atkin. The festive occasions
furnished the opportunity for enacting some shows which wero first
puppet shows oumicing animals. The worship of the Nats or
spents, which survived the re-introduction of Buddhism in Burma
in the eleventh century* retained the spirit dances which became
elaborate with the elaboration of Burmese music under its pagan
kings.

The NlBKATKIN which Dr. Aung considers as the equivalent
of the English miracle play was extremely popular and it
contained on demerit of humour in the person of the down who
began to appear as a regular feature. There then came into
existence a special class of professional dancers who, as they were
5

THE ADYAR LIBRARY BULLETIN

social outcasts, found it easy to move from the old meetings to
develop a new method of entertainment. These professionals
became acton in the interludes. Side by side with the interludes
which were one-act scenes at the commencement and were very
popular, the drama was also becoming increasingly popular. The
conquest of Siam in 1767 A.P. brought in new ideas which arc
noticed in chapter two. In the meantime Dr. Aung criticizes the
theory of Sir William Ridgeway pointing out that as a poineer in
the field his estimate of the Burmese drama is a shrewd one.

The Siamese drama was based on the RumUyana which was
taken to the court at Ava, when the former were conquered by the
Burmans. Tbc Burmese court patronized men of letters, and during
the days of King Bodawpaya (1782-1811 A. D.), there arose a courtier
aud accomplished mao of letters later on known as Minister
Mynwaddi and the author of Beirut ng the plot of which is based
on the Siamese original Aindrowunlha. The success of this new
play paved the way for the two later dramatists U Kyin U and U
Pon Nya. The court drama reached the common people by the
formation of travelling companies which camped and acted the
plays throughout the country.

U Kyin U, "essentially the dramatists’ dramatist" (p. 68),
was a real son of the stage. His plays are not far removed
from the actual facts of life. His three plays of Dayvagonban,
Mahttw and Paraphein arc considered to be well-written and
well- conceived. The last is his master-piece. Comic characters
arc absent from U Kyin U's works. His women- characters are
mostly undeveloped and even the one well-developed female
character is unsatisfactory as too little is seen of her (p. 71). The
dramatic situations and the handling of tbc plot are not in
certain respects satisfactory from our point of view. A king can-
not claim to enter the cloister as a matter of right at any stage as
in the case of Zayathein ; or it may appear ridiculous as in the case
of Daywagonbon. With all this, it must me recognized thru it was
U Kyin U who first laid down the chief doctrine of the Burmese

NFVIKWS

120

dramatic technique — the development of tlic plot. The *|nrj may
1 * borrowed or invontml, lml it must unfold itself in a clear, logical
aod natural manner, without hiding anything from the audience
(p. 71).

Tbc next Croat dramatist worthy of consideration is U Pon
Nya, who, besides being a dramntisl, was utoeped in full into the
intrigues of the court, 1 le leaped the consequences of such a
conduct by lieinj; secretly executed by one of the governors because
the junior wives and women of the court of that governor took
more titan an ordinary interest in tlj« comforts of the dramatist.
The Paduma, The W tiler-seller. The Wizaya, The Kawthaia
and tlie Witylhmuluyti are the dramas considered here. Of these
the Kiru'tlnilx is the only play where the story Is original. The
rest have been imrrowod from the Jnhtbtrs. As a courtier, the
plays of U Pon Nyn wore meant primarily for reproduction
a! the court, lie only carried on the tradition of U Kyin
U. Romance is missing in the plays of the former, while U Kyin
U was a romanticist On the other hand, in portraying character
U Pon is certainly on a higher love! than U Kyin U. The two writers
were equally anxious in the perfecting of dramatic forms. Both
the writers have expressed political opinions in their works. With
U Pon and his socrct execution, the days of the Burmese drama
entered its decadent days.

The decadent period from 1866 to 1877 A.D., being a penal of
transition in matters political, was primarily one of distress. The actors
were the only people into whose hands the torch fell. With the settle-
ment of the country soon after the British conquest and the return
of prosperity for the country, scholars in the country tried their
hand or the production of plays. This culminated in the History of
Thatton by Say* Yaw in 1877. This immensely popular work was
repeated ail over Lower Burma. The Baboon Brother and Sister
of U Ku, an able musician and composer, embodies an original
story. It rivalled in popularity with the History of Thatton and
20, COO copies were sold in a short time. Here the main interest

130

THE ADYAR LIBRARY BULLETIN

drops, as the rest of the book is devoted to further stages of the decadent
period. The professional actors reigned supreme in the field of
dramatic entertainment, and unhampered by critical scholars, they
followed their own ideas of what a dramatic performance should be.
The improvement was in the stage scenery and the use of better
lights. The people themselves neglected the old plays. As the
years wore on, the later dramatic performances differed widely from
the old, and at the most, could only claim a distant relationship with
che drama of U Kyin U and U Pon Nya.

The twelve Appendices contain translations of extracts of the
plays mentioned in the text (pp. 151 to 251).

A passing mention has to to made of the reference in page 121
which states :

" The great contribution of this dramatist (U Ku) to tho study
of Burmese drama is his annotated edition of the Rama play,
published in 1881.” The footnote adds below " An extract from
this play is given in Appendix xi.“ But the extract referred to. is
from Tin Baboon Brother and Sitter. While congratulating the
author on the measure of success which he has attained in the prepara-
tion of this book, the want of a BIBLIOGRAPHY is a desideratum which
the author must fill up, at least in a second odition of his Burnt t se
Drama.

A. N. Krishna*

Pounders of Vijayangara, by S. Srikantaya, Demy 8va
Published by the Mythic Society, Bangalore, 1938. Price, Inland
Rs. 5 ; Foreign 10 sh.

The results embodied in this monograph contain a course of
five special lectures delivered under tire auspices of the Annamalai
University in October 1930, and a paper on Vidy3ra>/ya and
Vijayar.agara read before the Mythic Society, shortly after the
delivery of the lectures at Chidambaram. These were redelivered
in a popular form at Bangalore and Mysore, at the request of the

REVIEWS 131

authorities of the Mysore University, a year Inter. Retaining the
original form of clalivory, the author lnw incorporated tlio results of
tbe investigations of the varlww scholar* in the some field, since
hi* lectures.

Vijayanngam history has boon particularly attracting the atten-
tion of students of South Indian History for a long time. The
Department of Indian History of the Madras University has made
valuable contributions to the study of this period in particular,
bath in tho post and in recent years. The vast range of the
available material has occasioned the wiling of a large number of
books on the period. No finality has yet been reached on several
important questions which still invito the attention of investigators.
Says Smith : "It is a mnttor for rojict that no history - of the
Vijayantignra empire in the form of a readable nnd continuous
narrative embodying the results of specialist studies, after critical
sifting has yet been written." Even to-day the charge remains
unfilled. The work of Robert Sewell focussed attention to the long
neglected subiect of the history of Vijayiuragara. and in spite of the
large additions to the volume of historical studies on the period, a
complete history remains still a desideratum.

The monograph under review investigates into the problems of
the foundation of tbe Vijayanngara empire and of the real founders of
the empire. The part played by the sage VidySragya whoso name
is traditionally connected with the work has been refuted and
defended by scholars. Mr. Srikantaya investigates this question
also. Whether the rulers of Vijayanagara carried on tho work of
Ballala III or were the feudatories of the Kilcatiya* or of Karapih,
or whether they were commissioned by the Sultan of Delhi to act as
his subordinates and win back the south — these are some of the
main topics investigated by the author.

The first two lectures deal with the condition of South India
leading to tho chaos out of which arose the kingdom of Vijayanagara.
On the north-west the Yadavas of Deogiri . . . were on the
line of the Narmada, and on the north-east, the KBkatiyas of

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THE ADYAR LIBRARY BULLETIN

Warangal a subordinate Muhammadan kingdom could be said tohar
invasion from ihe Bengal side Rnd the Central Province*. The
Hoys'alas had to bear the biunt of the defence. In the south were
the P*!3dyas feeling the pressure of the Muhammadans. Under
Tughlak the horrors of Islam waned and the Hindus learned the
folly cf discord. Out of the chaoi of the southern kingdoms rose
the Empire of Vijayanagara (p. 33).

The exact date of the foundation of Vijayanagara is still a
matter of conjecture. A poet of the twelfth century,Hanhara,ment:oiis
the YirupSksa temple. Dates ranging from the fifth century are
given, but what is certain is, that the place was sufficiently important
to warrant its selection as the capital of an empire. Mr. Srikamaya
believes that Vijayanagara lay in the Hoys’fila dominions and was one
of the provincial capitals of Ba’laln III under the name of Hosa-
pajtana. Ho thereby anticipates the justification of the theory of the
Kaiarese origin of the empire. Passing under review the various
t henries of the origin and rise to power of Harihara and Bnkka, !ho
author states his belief that BallSla III must have greatly assisted
in the foundation of the Vijayanagara empire (p. 63). Basing his
argument on Vijayanagara being situated in the Kuntala Dee's as
Bukin is called Kur.tala Bhtlmi Psla by Gangidevl, he concludes
that Ballala III was mling from Vijayanagara. In 13+2 Ballflla
resides in Vtra Vijaya Virup&kgapura identified by the author with
the bter Vijayanagara (p. 69). Vijayanagara was the centre of
the Hindu effort in its attempt to protect and preserve the Hindu
religion. This undertaking of Ballala was readily supported by
Harihaia and Bukka. This is the view of the author according to
whom the rulers of Vijayanagara only continued the traditions and
the work of the Hoys’ala rulers (p. 72). All these require more
evidence than has been given. Rejecting the theory of Muham-
madan overlordship, Mr. Srikamaya cites the account of Perishto,
from Father Hcras, of Ballala III convening a meeting of his
kinsmen out of which tho foundation of Vijayanagara was one o!
the results {p. 79). According to Dr. S. K. Aiyangar, Harihara

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133

u>d Bukka wore the warden* of llm Mim-hcs in ihc north, the most
prominent and rctq*.iisilile of tin- relation* of HnlUila. The arguments
o l Dr. Venkatajumiuinyya are bn night under scrutiny, only to be set
aside as insufficient. 1 1 mi hum was onthraued by HallUa nnd made
MahEmmylnlcifvnr.i and vr.ui Ibraugliout loyal to his master. The
agree ment of the Binulii* between the I loyn'Otis nnd the successor*
of Harihara is adduced as ;ui additional testimony for the Knnarcse
ctigin of tbo enqdro. Ill is is to forgot that suicessors take the titles
of their predecessors for more lliao one reason and that the theory
cf the latter being a feudatory of the predecessor is not necessary
in all cases. There arc instances where conqueror* have succeeded
to the titles of the conquered just to please the conquered subjects
as a measure of solidarity. The celebration of the festival of the
empire in the heart of the Hoy&'ala dominions in 1346, the visit
of Harihara to SVifigcri, these arc taken as indicating nn atmos-
phere of friendliness with Rallflla III. Hariham was the lord of
coe of the many capital* that Balllk kept all over the frontier to
stem live tide of the Muhammadan invasion. The transition from
the Hoys'akivs to the rulers of Vijayanagara was peaceful and was
probably due to lack of baits as both BallSla III and his son
predeceased Hnrihara.

The part played by the sage VidyArar.ya is the next serious
topic covering nearly sixty-five pages of the book. While tradition,
literary sources and the accounts of foreign travellers refer to
VidySriujya there is little internal inscriptional evidence whose
authenticity is not questioned. According to Father Ileras, many
early record* do not refer to hint at all. Gopinatha Rao holds the
same view when he siys : " The tradition of the founding of the
Empire with the help of the Vedantic sage Vidy&rwjya does not
Mem to receive corroboration from the cpigraphic evidence." (In-
troduction to Sladhuravijayam, p. IS). Further, the author strongly
pleads for the acceptance of the traditional account as to the part
of the advaitic saint. To tho contention that the city itself was
named Vidy&nagaca, after the sage, it may be answered that the

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THE ADYAR LIBRARY BULLETIN

name VidySnagara was perhaps a later corruption. The MaJr.wa-
vijayaut, a contemporary work meotions the name of the city
as Vijaya. While the same work mentions the name of KriyS*
s'aktiguru as the family preceptor no mention is made of the sage
Vidyariujya- Th«» strange omission is significant. The identity
of the sage with MSdhavamantrin, MadhavficSrya, Sayaga and
others are described in detail acd the author concludes that
Vidyaragya was influential in his days and took a prominent part
in the revival of Hinduism. That the other leaders of religions
thought co-operated with his endeavour and that Harihara and
Bukka were all devoted to SYingeri. The connection of Vidyaragya
with Sringeri Mutt is still uncertain, if we go only by the accepted
inset iptional evidence and the tangle of the identity of MadhavB-
cSrya and VidySragya is still unanswered to our full satisfaction.
One result is that the confusion of Midhava-Sfiyaga and Sflyaga-
Yidyfiragya is not now made. The problem is still open for
investigation as the final answer is yet to be satisfactorily given.

The book under review has given much details of discussion
and new matter. But while a large part of the matter is old, the
need for a full Bibliography is paramount which the author has
failed to add. He has tried to give a new orientation to old facts
and has examined the available evidence with great care. It is
a valuable conribotioo to Vijayanagara history-

A. N. Ksisknan

Mouumenla Niponica: A half-yeaily Periodical published
from the Sophia University, Tokiyo. VoL I, No. 1, 1938.

This is a very’ welcome member of the family of Oriental
Periodicals. As the name of the periodical shows it deals with
the cultrue and civilization of Japan. In the Aims and Objects
of the periodical it is stated that it " persues a two-fold aim.
Primarily it hopes to lay open to a wide circle, chiefly composed
of American and European readers, the rich treasures of Far

REVIEWS

135

Eastern culture, emphasising especially the typical values ol the
Japanese tradition. Al the same time it desires to unice those
scholars, both of the Japanese and of the several European national-
ities, who may be interested in the many aspocts of the Far Eastern
Culture."

This is not a general Oriental Periodical. Its scope is limited
to certain aspect of Oriental scholarship. It is a periodical of
«p»a!ued interest, the interest of Far Eastern culture, especially
toe culture of Japan. Our own Bulletin is more or lew of a
similar nature, being specially devoted “to lay open to a wide
circle, the rich treasures of the Adyar Library."

This i s a substantial volume of nctirly three hundred pages
and contains contributions from a large number of scholars who
are specialists in the subject. There are general articles, some
translations and some brief notes- There is also a section ir. which
books and periodicals are reviewed. Tho articles are in Erglisb,
French or German. From tbo fact that the "Aims and Objects"
are published both in German and English and not in French, it
is presumed that it would he predominantly an English-German
periodical. But 1 find a speck of French also in the official pages
of the periodical in so far the terms " The Chief Editor ” and
“ The Publishers " are found in nil the three Languages-

The Chief Editor is Prof. Dr. Johannas B. Kraus and it is
published by tho Sophia University, Tokiyo. The periodical will
appear twice every year and each issue will contain about 240
pages. The subscription is 4 Dollars per year (inclusive of postage).

Editor

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Poona.

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137

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138 THE ADYAR LIBRARY BULLETIN

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MASTER PASSAGES FROM THE WORKS
OF DR. ARUNDALE

The following passages from the writings of Dr. Arun-
dale. President of the Adyar Library Association, are
an appropriate corollary to the article which we pub-
lished twelve months ago depicting him as “A World
Personality." We offer these selections not as a garland
to him, but as a garland from him to the rest of the
world.

The Life Magnificent

In every aspect of life there arc innumerable and
easily discernible magnificences — easily discernible, that
is, to the discerning, some of the first magnitude, others,
of lesser magnitudes, though I should not like to take
upon myself the task of dividing magnificences into
magnitudes. . . . The greater the height from which we
view life the more overwhelming is the magnificence,
and that which in terms of nearer view, of time, rel-
atively, seems even ugly, will somehow or other
wonderfully fit into the genera) magnificence — a shadow
enhancing the splendour of the overwhelming light.
From the standpoint of time, of the nearer view, rel-
atively, no doubt we must become magnificent, we

140

THE ADYAR LIBRARY BULLETIN

must change the sordid and the ugly into the glorious.
But be assured that in terms of Eternity this is already
done. We have in fact but to become what we already
are. We have but to resolve, for by our very resolution
the shadow is resolved into the substance of the essence
of which it is, the so-called darkness is resolved into the
light, the ugly in time is seen as the beautiful in Eterni-
ty. Thus is the process of evolution a process of resolu-
tion, a process of will, both for the Universal Lord and
therefore for all that is of Him. He wills, and by His
will is matter resolved. Let us resolve.'

Mountain Grandeurs

1 have contemplated grandeur in the microcosms
of the vegetation, of the plants and trees and rocks,
and in die ascending macrocosms of hills, of peaks,
of mountains, of ranges, unto the consummation of
Gaurishankar Himself. These mighty Himalayas are
a living witness to, a living reflection of, the Buddhic
and Nirvanic planes — and doubdess of still higher
planes, for aught 1 know— according to the nature of
our identification with them.

Only in the Himalayas, and in lesser degree in
other ranges, may the Voice of the Silence be heard
in something of its majesty and power, uttering the
Word that opens the doors between the Unreal and
the Real.

I perceive that Buddhi reflects for us down here
the Eternal, all-pervading Silence, while Nirvana opens
' References are at the end of the article.

MASTER PASSAGES FROM DR. ARUNDALE 141

to oar ears its Voice. We catch in Nirvana a syllable
of its utterance. In the far-off future we may hear a
Word ineffable. And then, perchance, a sentence. Some
day, the mighty Language of the Gods !

This picture of the Himalayas and of their relation
to these higher realms of consciousness enters strongly
into my mind — not, 1 think, merely because they seem
to be in some wonderful way the noble physical
counterparts of these mighty inner regions, but for
another reason which is very elusive, though 1 feel I
have the key to it in the dim memory of the supreme
wonder of the summit of Kailas a. I can see myself—
I do not for the moment notice in what vehicle— on
that summit, sensing the mysterious and awesome
silence, the penetrating cold, the utter aloofness, the
wondrous potentiality of manifestation, from the
many shades of unutterable calm and peace . . .
through growing unrest to the most furious, raging
and cataclysmic storm. The air is alive with latent
power, and I stand awestruck, humbled, reverent. Here
at the summit there seems to be pure potentiality,
relieved from time to time by manifestations of peace
and storm. It is not what I see and feel that awes
me, but that which is beyond all sight and feeling, that
which is held in leash by the Logos Himself.

I find myself merging in this might}' mountain-
consciousness, and 1 find an almost terrible sense of
omnipotence. It is almost overwhelming ; it would
be quite overwhelming did I not suddenly understand
why the experience is accorded to me. I realize the

142 THE ADYAR LIBRARY BULLETIN

intention to be to disclose to me the splendid inevita-
bility of the triumph of evolution. Swept up into these
vortices of glorious majesty, I know at once that the
supreme freedom is to attain the unattainable, to be
free to accomplish even miracles. But how can the
unattainable be reached ? Surely there is a contradic-
tion ? No ; for the unattainable is only unattainable
in time; there remains eternity, and in eternity all
things are possible. 1

Kingship

All are Kings in the becoming. ... To all
must come the Crown of Kingship. . . . Coronations
have vital and personal meaning to us all.

Just as in the outer world a Coronation is the
supreme consecration of a royal personage to the
Kingship to which he is called, so is there a wondrous
Coronation when the human pilgrim at last achieves
Kingship of the human kingdom, to enter into tne
citizenship of the kingdom beyond. And stage by stage
as he approaches more closely to such Kingship, he
wears, as a sigu visible in the inner worlds, a coronet
of increasing splendour — till at last upon his head rests
the Crown of a King, a coronet unfolded to its perfect
expression.

It is certainly true that most members of the
human family have still some distance to travel before
they reach the point of being able to express in their
very physical bodies accurate reflections of their coming
Kingship. But the reflections are there, and the wiser

MASTER PASSAGES FROM OR. AKUNDALE 143

the education the more quickly will come the dawning
of the kingly splendour.

You do not merely learn of kingship from the kings
of men, you learn of kingship from the kings of the
mineral kingdom, the vegetable kingdom, the animal
kingdoms around you. Wherever there is kingship,
there you can learn from it. Enter then into the king-
ship of your physical heritage wherever you can, drink
in all its splendours and the majesty of its reflection
of God's guidance and so stimulate that guidance in
yourselves. Among other things, draw near to our
Mother Earth, rejoice in her, take her near to you, and
she will help to give you your heart's desire.'

Fire-Pillars

Wc are thankful to be born in these times, for so
are we able to carry on the traditions of our elders—
themselves soldiers of the dawn, fire-pillars in the dark-
ness shining forth on to the Way lo Light. Those who
made Theosophy safe for the world, cherishing it in
strength against the offences of the ignorant : they
indeed were, and are, soldiers. Those who gave to
The Theosophical Society its present impregnability :
they indeed were, and are, soldiers.

Thanks to them, and to H. P. Blavatsky our
charioteer, the fire of Theosophy sends forth flames
and conflagrating sparks throughout the world, while
The Theosophical Society, through its organization
and individual membership, helps to make the world
combustible. Today the fire leaps into flames and

144

THE ADYAR LIBRARY BULLETIN

sparks as in days gone by, but otherwise. Today the
life of The Thcosophical Society is strong, though there
might be a strength even greater were each one of us
still more one-pointedly ardent for Theosophy and
The Theosophical Society.

Our traditions arc of steadfast burning loyalty.
May we hand on to those who shall cotne after us tradi-
tions no less pure and strong and fiery for the reason
that we too have been faithful to the end.*

The World Needs A Renaissance

For my own part 1 do not think there will be
war. Perhaps the nations arc more afraid of war than
of anything else, for they cannot see its outcome.
But even if I am right that there will not be war,
there must be something. Something must burst. The
Real, the True, the Beautiful — these cannot much
longer remain submerged. 1 believe that they still
live in the hearts of the masses, in the heart of each
one of us. They must have their release. They must
fulfil their function of sweeping torrentially away all
the hardened crusts of ignorance and its concomitant,
pride, which have solidified the surface. The world
needs a Renaissance. The time for it is ripe. It is on
the threshold. A change of heart, a renewal of Lite,
is at hand.’

The Oriflamme of Theosophy

Theosophy must be a working hypothesis even be-
fore it becomes a matter of unchallengeable experience.

MASTER PASSAGES FROM DR. ARUNDALE 145

Why? Partly, of course, that we may live in
ever-increasing spiritual abundance. We must learn to
take hold of life more and more, and distil its nectar
for our perfecting.

But even more that we may send it surging
throughout the world as the most potent of existing
forces for the world’s Readjustment to the Good, the
Beautiful and the True.

The world needs such Readjustment. The world
is dying for lack of it. It is the world's elixir vitae.
We have it. We must possess it as we have never
possessed it before, so that wc may send it forth as we
have never send it forth before. The world has already
been so helped by Theosophy, largely through The
Theosophical Society, that it accepts, though it does
not live, many Theosophical Truths. But all that has
gone before is but a trickle, a stream. It is for us,
seeing the world’s need, to make it a torrent.

Yet unless Theosophy be torrential in our own
individual lives, how can we send it torrcntially through
the world? How can we produce torrents save as we
ourselves have them ?

First, then, a realization of Theosophy, through
a study and seJ/-application of its truths, such as we
have not so far achieved.

Second, the spreading of Theosophy far and wide,
both as the Science of Life and also as the supreme
solvent of all human problems.

We must take our Theosophy, the Theosophy as we
ourselves happen to understand it, into the by-ways, even

146

THE ADYAK LIBRARY BULLETIN

more than into the high-ways, of people’s lives. We must
take our Theosophy into the nooks and crannies of
dull drab living, where life urgently needs beautifying,
even more than into the grand and fashionable pleas-
aunces, where garishness so often takes the place of
grace, and luxury the place of life.

We must take our Theosophy into all places where
hatred, suspicion and distrust are rampant. We must
take our Theosophy into all troubled regions, into all
regions where war is hard by, where tyranny is loose,
where proud contempt is breeding blood and ruin.

We must take our Theosophy a& an oriflamme,
as a portent of Peace, Prosperity and Happiness, in a
spirit of certainty, so that we radiate assurance and
the sense of victory. We must take our Theosophy
far and wide with all our hearts, with all our minds,
with all our wills. Then shall the truth of Theosophy
prevail, for in our very lives its power will be perceived.*

REFERENCES

' The Life Magnificent, 50-51.

* Nirvana, 47- JO.

' A Croon of the Gods, etc.

' Presidential Address, Convention 1935.

; The Theosophist, January 1937, 285-6.

* The International Thcosophical Year Book , 1938, 28-29.

EDITORIAL NOTES

The Bulletin completes its second year with the
present issue. It is time to review its work during the
year that has just passed. In the matter of publication
of works, the BhavasatbkrUnti Sutra edited by Pagtjit
N. Aiyaswami Sastri is completed and is issued as a
separate volume. Two other works completed by the
Library in the course of the year are the Samgrahacuda-
mapi of Govinda edited by Brahmasri Papijit S.
Subrahmanya Sastri with an English introduction by
S'rimSn T. R. Srinivasa Aiyangar and the Pratyabhijha-
krdayam with English translation by Dr. Kurt F.
Lcidecker. The translation of the Yoga Upaniqads
is also ready and is to be released shortly. The
Bulletin has been coming out on the specified dates in
spite of the several difficulties in the way, for which our
thanks are due, in no small measure, to the efficient
co-operation of the Vasanta Press.

A few changes have been introduced into the
present programme for the publication of works. The
first part of the S gvodavyUkhyB of MSdhava is expected
to be issued ss a separate volume in the middle of 1939.
Till then, it will appear in the Bulletin, in parts, as has
2

148 THE ADYAR LIBRARY BULLETIN

been the case hitherto. This will complete the first
four adhyayas of the first Asjaka. The Samaveda-
vyokhya will not be a regular feature for sometime to
come, till the RgvedaxySkhyd is completed. The
DevasvSmtbh3$yd will take the place of the Rgveda-
vyakhya and a larger number of forms will be devoted
to that work. The Sdmavedahhasya will then occupy
a subordinate part and will get only two or three forms
per issue. On the completion of the Devasvamibhagya,
the Samavedabhnsya will become one of the main
feeders of the Bulletin.

The Library has never been particularly anxious
about the financial aspect of the Bulletin or its publica-
tions. Our Bulletin makes a special appeal only to a
select few and the number of the subscribers has stood
at the same level as last year. But it has evoked
greater response from both Indian and foreign jour-
nals ; and the number of our exchanges has considerably
increased. We have Seventy Journals as exchanges for
the Bulletin. Besides, the quality of the books received
for review have kept the same high standard as
last year.

Others also have been kind enough to co-opcrate
with us in the work of the journal. In conveying our
thanks to all these we make particular mention of Pro-
fessor Rao Bahadur K. V. Rangaswami Aiyangar for
his hearty co-operation ; to Professor Suryanarayana
Sastri we beg to convey our sincere thanks for writing
a short comparative account of South Indian Saivism
with the PratyabhijfiS system. This has been printed

EDITORIAL NOTES 149

as part of the book Pratyabhijnahrdayaih translated
by Dr. Leidecker.

Brahmas'll Pa*i<Jit S. Subramanya Sastri and
S'riman T. R. Srinivasa Aiyangar arc continuing the
translation of the next volume of the Adyar edition
of the Hundred-and-Eight Upanisads, i.c., the Snmanya
Vedanta Upanisads. The publication of this work will
be undertaken as soon as the manuscript gets ready.

Other works, which, BrahmasTl S. Subrahmanya
Sastri is engaged in editing for the Adyar Library,
arc the Sangitaratnukara with the hitherto unpublished
commentary of S’ingabhnpJfla — I say unpublished, as
only a fragment of the whole work was published at
Calcutta in 1891 in a Bengali monthly journal the
Arupodaya — and the Natya&Ttstra with photographic
illustrations of the ahgika abhinayams. The collation
of manuscripts for the former and the gathering of
materials for the latter are proceeding. It is the
desire of the learned editor to exhaust the available
manuscripts to make his work complete.

Our Library has also undertaken the publication of
a series of works in Dkarma Sostra. The Vyavakoranir-
naya of Varadar5ja, of which a sample was published
in the October and December issues for 1937, is now
being published as a separate volume by itself. More
than half of the work has gone through the Press and
it is expected to issue the book to the public by
March 1939.

An edition of the Kaladarffa of Xditya Bhajja is
also under preparation for publication by the Library.

150

THE ADYAR LIBRARY BULLETIN

The Assistant Editor of the Bulletin has undertaken
to do the work with the collaboration Professor Rao
Bahadur K. V. Rangaswami Aiyangar. The importance
of the work may be understood by thfc respectful re-
ferences made to it by the author of the Kalanirnaya,
The Library also proposes to undertake a critical
edition of the Vispuswrti with the commentary called
the Kes/ava Vaijayaitil. This is the only commentary
on that Sin ft i. While the bhti§yas of other original Sinflts
have been published the commentary of this Smj-ti has
enjoyed comparative obscurity. While the bha$ya of
Medhatnhi for Manu. the Mitak$ara of VijfiSneffvara for
Yitjnavalkya, the fragments of Asahaya for M nr ad a have
all come to light, the commentary on the has

so far been kept in the background. The comparative
lateness of the work is partially responsible for this
obscurity. But that can not be advanced as the only
reason, as works of more recent date have come to light
and have been published with greater gusto. Professor
Rao Bahadaur K. V. Rangaswami Aiyangar and Mr.
A. N. Krishna Aiyangar, the Assistant Editor of the
Bulletin will collaborate in editing the Ke&ava Vaija-
yantl. We trust that the projected edition of this
commentary will satisfy the needs of the scholars and
enrich the publications of the Adyar Library.

REVIEWS

SalitPallia-Briilimtn/aiu, Pact I, edited by Vedavis'firada
Mimiims4ko9art A. ChinnMwumi Sostri, Vice- Principal of the
College of Theology and Professor of Mimamsa, Benares Hindu
University ; Kashi Sanskrit Series, Chowkhamba Sanskrit Secies
Office, Benares, 1937,

The Great BrShmaija of the White Yajnrveda has a special
interest for scholars, just as It has interest for the vast body of
people, who dwell north of the God Ivan and follow the Sukla
Yajur Veda. It is not only the largest Brahmans in bulk, but it
contains a very large number of legends, many of which are
developed in PurSpic literature, l'he famous story of the flood,
which occurs In many countries, is found in this Briihtnai^u. Its
importance to the student of comparative mythology and religion
attracted western scholars early, Weber brought out his monu-
mental edition of the test in 1855, Eggeling published his
translation, with elaborate introductions and notes, in tho Sacred
Books of the East between 1882 and 1900. Macdonnel has no
doubt that " next to the Bgveda it is the most important production
In the whole ranee of Vedic literature". He has pointed out
the source of legends used by poets like Kfilidiaa in this Brfthmaga.
The revived interest in the Veda in Bengal was shown by the
publication of Pnotfit Salyavrata Sam Miami's edition in the
Bibliotheca Indies, with Styaga'* bha&a. The bare text has been
reprinted in Bombay and Ajmer. The text of Weber followed the
Mddhyandina recension, and Hggeling commenced one of the
Kanva recension.

To Indian students Weber’s edition is virtually inaccessible
cm account of its high price; further, they need a commentary.

3

152

THE ADYAR LIBRARY BULLETIN

The demand is now partly met by the publication of the first volume
of a projected edition of the BrShmapa, in the Madhyandina
recension, with a short introduction and very valuable notes. A full
introduction is promised with the next volume. It will be awaited
with interest, as it will discuss many points of divergence of
view between the learned editor and western scholars o: which
wc have indication in the footnotes.

The volume under teview comprises tlse first four lritpdas.
The first two kfip^as deal with Dar&apurt}amusa % Agrtyddheya ,
Agnihoira, Agnyupazthava, PiqfapitfyajHa, X grays tjetfi,
DdkftiyaqayajiUj, and Citturmdsya. In the third and fourth
kigdas the Agnitfoma in its various elements 19 fully described.
The special merit of this edition is that it is the work of an Indian
scholar to whom the different sacrifices are not mere theoretical
exercises, a knowledge of which is derived only from books, but
is conversant with the practice and direction of vedic yajflas.
Professor Chinnaswnmi Sastn enjoys great honour in KStfl as a
profound MlmSmsaka and Vaidika. His collaborator Pandit
Pattabbirama Sastri is his own gifted pupil. The result of their
joint labours is the production of an edition of this very important
BriLkmapa, which is a monument of scholarly accuracy and
acumen, and is published in a usable form and at a reasonable
price, within the reach of students of Vedic literature, and of the
followers of the M Qdhayandina school.

Professor Chmnaswnnu Sastn points out that the difference
between the MUdhyandina and Kanva recensions disappear after
a few chapters. A discovery of greater importance, which we owe
to the circumstance that the editor is JaciU phneeps in his own
Taittiriya-stfkha, is that the Batapaiha contains many passages
in which it «6tablishes its own opinion a a against opposed views.
Many of these condemned views are those of the Tailtirtya. The
allusion to the tatter raises many important questions, which are
reserved for fuller treatment in the promised Introduction. A9
instances of such criticisms arc mentioned: Sat . Br. 1, 2, 4, 11
which refers to T*il. Br. 3. 3, 2, 1 ; Sat . Br. I, 3, 2, 39 which

REVIEWS

153

refers to Tail. Sam. 2, 6, 2; Sat. Hr. I, 5,3, 10 which refers
obviously to Tail. Sant. 2, 5, 5, 1 ; Sat. Br. 2, 1, 4, 8 which refers
to Tail. Br. 1, 1, 9, 9; Sal. Br. 3, ft, 3, 24 which refers to Tint.
Sam. 6, 3, 9, 6. These are only a few of such instances, which
tie all carefully noticed in the footnotes.

Another admirable feature of this edition is the supply in the
footnotes of appropriate references to the Vedic texts, which are
a!Iuded[to in the BiEhmatjn, and the indication, where necessary, of
paihabhcda between the text followed and that followed by com-
mentators like Uvva|a (see p. 25). Parallel references toother
Vfdas and Bifthtnagas. and the Shir a liteiature are furnished in
abundance in the footnotes, to which one should turn to got some
idea of the enormous trouble involved in the editing. In view of
the sanctity attached to exactness of the most meticulous character
in Vedic pawnees, editing Vedic literature demands a degree of
accuracy and care which no other branch of literature involves.
The impelling motive to undertake all that trouble willingly is to be
sought not merely in the high standard of a scholar's life but in the
living faith in the sanctity, which only those brought up in the
tradition, like the learned editors, can possess. It is this, which,
granted au equal degree of critical scholarship, will make a proper
Pitrjtfif edition, like the one under review, any day more valuable
than an edition lacking this essential.

The full value of this important contribution will however be
evident only when it is completed and the promisod introduction
(MVm/ 43) is available. We trust we shall not have to wait long
for these.

K. V. Rangaswami

Twelve Religions and Modern lift, by Har Dayal, pp. 250,
Pott. 8vo., 1938, Modern Culture Institute, Edgeware, England.
Price 2a. 6d.

Dr. Har Dayal has founded at Edgeware a world association
which has taken the title of the Humanistic Fellowship. Its claim

154

THE ADYAR LIBRARY BULLETIN

seems to be to formulate a body of dcctriivcs which will fit in with
rational views of modem life. To tho corpus of this creed the
founder gives the name 41 Humanism," a term already appropriated
for other views (e.g. Professor F. C. S. Schiller’s). The critics (and
possibly the advocates) of the new cult sometimes refer to it as
Dayalism. It makes the big claim, because of its " discriminating
and comprehensive eclecticism M (p. 202) to be the 44 new gospel "
which has come 44 to fulfil all the old dispensations." 44 Humanism "
claims to be tolerant, and to accept what is capable of reconciliation
with modem life and reason in all old creeds. In this aspect it
presents a superficial resemblance to Thwsophy, but this is hardly
more than superficial because it rejects a gocxl deal of the contcot
of Theosophy and its methods, while the vigour cf its denunciation
of what it disapproves of in other beliefs savours little of a spirit
of toleration. It is definitely atheistic, and it is suggestiveof a grim
humour to regard it as a thirteenth, and twentieth cent cry 1 religion.*

The aim of the little book is to illustrate, and perhaps justify,
the claim to discriminating oclccticism, made by Dr. Har Dayal for
his cult. The review of the twelve religions beginning with Zoro-
astrianism and ending with Positivism, which is attempted in the
beck, is restricted in scope by their objective. He who hopes to
Jind in the book a description or even an adequate criticism cf the
tenets of other faiths will be disappointed. Dr. Har Dayal*s purpose
is to show merely what be would pick up and reject in the older
creeds in the construction of his own edifice of faith. What is
provided is only a sort of source- book of Dayalism. The method
of indirect presentation of its creed make it difficult to get a dear
and coherent picture of the corpus of its belief. We can only
gather from it some of the likes and dislikes of Dr. Har Dayal.

We might begin by noting some of the ‘old and out- worn
beliefs * for which 44 Humanism " has no use. Foremost among
them stands the belief in one God. The Humanist “docs not
believe in God of any type or variety " (p. 114). The belief is
unsound philosophically, anil ethically superfluous (p. 119), Mono-
heism 44 is a gratuitous calamity in philosophy" (p. 118), and it

REVIEWS

155

h a* been "the sleepless enemy of science M (p. 120). Pantheism
is only “attenuated monotheism " (p. 121). Humanism rejects
nil doctrines of reward or retribution according to action (karir.a) —
Christian or Hindu — , belief in the survival of human personality
after death, corporeal resurrection (Christian, p. 151), ceremonialism
(p. 151) all form and ceremonial — “ all mechanical mummery and
buffoonery " <|x 196)— metaphysics (p. 213). image worship, caste,
beliefs in heaven and hells, subjection of women, nationalism (" v«
Humanists should cease to think and feel in terms of nationality "
(p. 221), — meat-eating, tobacco, and drugs (p. 91), war (p. ISO) and
militarism (p. 184).

It would seem that among the primary articles of the creed of
' Humanism " we should reckon atheism, pacifism, internationalism,
philanthropy nixl vegetarianism. All these are ** rational," and
necessitated by the conditions cf modem life. The 41 humanist M
is a believer in the power of the human mind (p. 124) and the
reaction of thought on the body <p. 122). He does not consider
sense ^pleasure evil, so loop as it is not in excess !p. 127), though
be would condemn the sensuous hopes of Islam (p. 184). Ac-
cordingly, the cultivation of the bedy, personal cleanliness and the
selection of suitable dietary from its effects on character and mind
appeal to him (p. 22). Asceticism is bad though self-control and
self-discipline are necessary (p. 132). The married estate is worthy,
though celibacy for both man and woman can not be despised
“ because Humanism must tap this perennial reservoir of ethical
energy among young people." (p. 142). Humanism needs missionaries
to diffuse its teachings <p. 144) and tbc celibate is the better missionary
foe he & " like a balloon filled with hydrogen : It rises fast and far"
(p. 142). Physical mortification, like that of the Jains, is repul -
sive (p. 104). Isalm is held up for admiration for tbe simplicity
of its creed, its democratic character, absence of race and colour
prejudice, prohibition of drink and high ethics (p. 184). The love
of beauty should be cherisbcd, and Sufism is praised for inculcating
it and Islam arxi Judaism condemned for want of it. While
Humanism approves of the family, its dislike of excess in any

156

THE ADYAR LIBRARY BULLETIN

direction leads to condemnation of Confucius'* adulation of excessive
filial piety; while the democratic bias of the Humanist condemns
with equal vigour the philandering with benevolent absolutism by
the Chinese sage (p. 36). Positivism is commended among other
things for advocating the equality of the sexes (p. 232) but " freedom
for woman -should not mean the freedom to make a fool of herself."
(p. 235).

The above are samples of the new modernised religion. The
book, which abounds in them, is the fruit of much reading and
thought, though it can hardly be said to be either a satisfactory essay
in Comparative Religion or a product of adequate and precise, as
well as unbiassed scholarship. The founder of even an eclectic
creed can not be expected to divest himself of preconceptions and
prejudices to which scientific scholarship will furnish no support.
Evidence of these is apparent in almost every page of this little
book, and particularly in the very superficial account of Hinduism —
the religion in which the founder was born. The value of Dr. Har
Dayal's religious synthesis and its modern character would not have
been diminished by wider and more intense, as well as sympathetic
study, and the cultivation of the spirit which give their value to
such works as the Encyclopaedia of Religion and Ethics and the
exhaustive penetrating analysis of Hinduism and Buddhism in the
late Sir Charles Eliot’s great work. It is significant that neither ol
these authorities finds a place in the bibliography which Dr. Har
Dayal lias provided for his foil were and critics.

K. V. Rasgaswasji

An Eight-Hundred Year Old Book of Indian Medicine
and Formulas, by Elizabeth Sharpe, Limbdi-Kathiawar (India).
Published by Luzac ft Co., London.

This publication is the English translation from a manuscript
in Gujarati characters of the original which is in very old Hindi.

REVIEWS

157

This book contains formulae of some Ayurvedic Medicines
used on various diseases. It consists of eight pails and two ap-
pendices of which the formulae are n ranged in the order of diseases
in the first four ports while, in the other four, they aje arranged
aocording to the nature of preparations namely, Powder, Pills,
Ointments and Oils. Vaidyaraj Amritlal Pnttani, the Limbdi
Court physician has helpod the translator in giving English and
Latin equivalents for names of drugs and diseases.

Though some of the names of the formulae are similar to those
found in the standard works on Ayurveda, viz., Caraka, Su^ruta,
Vigbhaja, etc., the ingredients seem to differ in many cas*9.

The work of translating into English this ancient work on
Indian Modtdoo is doubtless highly commendable ; but the prac-
titioners of non -Indian systems of medicine, to whom the author
throws out the suggestion that the recipes may be tried, would
find it difficult to implement the suggestion in the absence of
dtiailt for preparing the medicines which, however, arc not given.
It is also not safe to select a medicine for use in a disease
without a proper knowledge of the diseases, their causation
and the appropriate drugs according to the system of Indian
Medicine.

As often said by MSh&mahopSdhy&ya Gananatb SeD, M.A.,
L.MS of Calcutta, the success of an Ayurvedic physician is due Dot
to the charm of this or that drug but to his dear grasp of the
Dosic derangement and his selected and well considered treatment
of that derangement according to well defined principles of thera-
peutics ; mere knowledge of formulae will not help the practitioner
to try them on diseases and to know their efficacy.

The English or Latin terms arc not quite appropriate in some
cases. The word ‘ Delirium * is used as an equivalent terra for all
sannipata Jvarams ; Kakta arSvam is translated as 1 profuse mens-
truation ' while the actual meaning of the word is "haemorrhage from
any part of the body." A serious mistake in the translation is the
use of the word " Gcr.orrhea " for prameha. The word 4 ointment *
is used as equivalent for " Ghrtams ; ” and from this it is argued

158 THE ADYAR LIBRARY BULLETIN

that “ in India these ointments are eaten.” Similar inaccuracies
occur io many other places.

An iudex containing the names ol drugs in English or Latin
and Hindi together with their indications in disease* Is also added
to the book.

The two appendices found at the end of the book give certain
minor details with regard to weights used and methods of pre-
parations, etc.

M. VlSWBSWARA SASTRY

Ayurveda Darvanam, by Papijil Narayana Datta Tripathi
§addarSanatlrtha of !odor. Price Rs. 4.

Vaidyaratna Captain G. Srinivasa Marti, B.A., B.L., M.B. &
C.M. has stated in the Report of the Committee of the Indigenous
Systems of Medicine published in 1922 that a study of the principles
of SSdkhya, Vaiaaqska, NySya, etc., is to Ayurveda, what the study
of Physics, Chemistry, Biology, etc., is to Western medicine, this
he designated as the Preliminary Scientific study.

The boob under review U as though it is ju*l to support the
above statement.

The author has proved in this, not only that the knowledge
of darrfanas helps the student to understand Ayurveda well but
also that all the six dars'anas are found embodied in Ayurveda.
He has taken maioly Caraka a* authority for his attempt and
proceeded on the basis of the Satra of Caraka explaining the forty
four padas in Vimanasthinam (<wfg WfapflTfa) covering

the knowledge of all the dars'anas.

Tbe text is written in the form of sQtras with explanatory
notes (wf tti). Though some may differ with the author’s views
on seme points in the work, yet, on the whole, it is an excellent
work for inclusion in the Curricula of Ayurvedic studies thioughout
India. I congratulate the author for publishing such a useful hook.

M. VlSWBSWARA SASTRY

REVIEWS

159

Tht JaimitnyanyaytinOla ol MldhavacBrya with the NyS-
mtUOvistOra, Part I, Kashi Sanskrit Series, No. 126. Edited by
Pandit A. Ramanatba Sastri. Professor, Sri Venkatcsvara Sanskrit
College, Tirupati, and Pandit Pattabhirama Sastri, Assistant Pro*
feasor, of Miro&nsB, Benares Hindu University, Published by Jai
Krishna Das Gupta, The Chowkfc&mb* Sanskrit Series Office.
Became, pp. 4. 6, 2J6, and 40, 1937.

The JaimintyanySyamaimnaltlra, a classic in MlniSnua, of
the Vijayanagar period is a fairly well-known work studied by the
students of MlmfimsS, especially tbe beginners. Its author Mfidlia-
vf clrya mentions the name of Harihara and Bukka two of the early
Vijayanagar kings. He also claims to have bscn a minister of
Bukka. The first part of this work containing the first three adbyfia
with the commentary' of Madhava himself, is being edited in the
Kashi Sanskrit Series by two Paotfits engagrd in tho task of leaching
the subject. N aturally , they have tried tc remedy, in the present edi -
tion, those defects which they had noticed in the earlier editions, as a
result of their experience ta teaching. The Notes which the joint
authors have appended to the text in tbe form of explanations or
tracing the Vedic passages to their original sources serve a very
useful purpose. Tho modern appliances such a* the index of verses
or the index of passages cited, have been carefully prepared much
to the advantage of students and scholars engaged in research.

As a text much studied by those interested in the MlmSmsC
Sfistra there are several editions of the work. The earliest is that
by T. Goldstuecker printed and published during 1865 to 1867
on behalf of tho Sanskrit Text Society (TrObner). It is of
quarto seize, and like all works printed in these years, its cost
is prohibitive. The Calcutta edition of Satipati VidyabhUpuya (1916)
is incomplete. Pandit Sivadatta Sarma brought out an edition of
the work in Pcona in 1892 in the Anand&aiama series (No. 24).
The Benares edition of the NyHyomBISviiara by Satyavrata
Saml»ramin m the magazine Pratna Kamra Nandini has become
scarce. The edition of Jivtaaada Vidyfisfigara though complete,
lacks the modern appliances of research, ej., index of verses, etc.

4

160

THE ADYAR LIBRARY BULLETIN

The prime object of the present edition lias been to assist the
students, especially the beginners. Short explanatory passages,
wherever necessary, have been added m a simple style wily with
this end in view. References to the parallel passages in the
Taittirtya Samhita, wherever available, have been added while
the Bh&$ya and the Virtika have given references to passages in
other s'ikhas. The plan of the placing of the audumbura kusa
in the Citr3dhikara>]a helps to clear certain practical difficulties
in the actual performance of the stoma.

The author has promised to discuss the question and
identity of Midhavicirya on a later occasion after completing
the priming of the work. Such a discussion is welcomed, as we
trust it would help in solving some of the most difficult questions
pertaining to that period. Tbe author of the present work styles
himself as a Prativasanta-Somayaji, i.e., one who performs the
Soma sacrifice every spring. The Anandas'ama edition and the
Calcutta edition of Jivananda have this passage in the colophon
while it is omitted in the edition of Goldstuecker. The telugu edition
of the work in the Adyar Library also omits this title in the
colophon. The significance of this tide would go a long way to
establish that the author was a grhasta and not a sanyfisin. The
omission of this part of the colophon in the present edition is
significant.

The question of the identity of MSdhava, VidyaraOya and
Sfiyana has drawn much attention while yet no finality has been
reached. The late Rao Bahadur R. Narasimhachar drew attention to
the several difficult questions which had to be satisfactorily solved
before accepting the question of the identity of Viyfirapya with
Mfidhavocarya. The reply of Mr. Subramsnya Aiyar has left the
question in much the same position. The several articles which
have appeared since then, have Dot improved the solution of the
tangle. May we trust that the promised investigation will go into
the question fully and offer a complete and satisfactory explana-
tion of the authorship of the work and exact relation of the author to
VidyaraOya, MSdhava and Sayaija ?

REVIEWS

161

Wc congratulate the editors and the publisher on their publica-
tion and trust that the full work will be made available to the public,
ero long. The services which the Chowkharaha Pres* has been
rendering to the cause of Sanskrit Literature deserves special mention
on an occasion like this.

A. N. KRISHNAN

Bhakti Yoga of Vivekanaoda, translated by Y. Subba Rao-
Published by the Adhy&tmapiakls'a Kfiryfilaya, Bangalore City.
Pages 16, 111. Price As. 12.

The present work is a translation, in good and readable
Kannada, of the Bhakti Yoga of Svami V-.vekacanda. The work
is divided into twenty sections and places before the public the
essentials of Indian philosophic thought of the Bhakti school.
Based upon ovej sixty different works, the present volume makes
clear to the minds of the reader the several phases of Bhakti Yoga.
Svfimi Vivck&nanda, an advaitin by birth and conviction, shows
how one should be tolerant to other systems of philosophic thought,
by citing very often from works belonging to different ar.d even
opposite schools of thought. It is possible to take objection to
statements criticising those that are intolerant by declaring them
to be worse than curs; and also to remarks like this, i.e., an
animal, if it creates a god, will make it only a super-animal and
nothing more. For we, human beings, have created geds not
only m the form of human beings but also in the fora of the
various other beings of creation, is, Matsya, Kurina, Varfiha
and so on.

The translation is in faultless Kannada and in intelligible
language. The rendering of technical expressions is invariably
happy and we congratulate the author on this small but important

publication*

H. Sesha Aivangar

162

THE ADYAR LIBRARY BULLETIN

Vdkyavrtti and LaghuvBkyavxtti, translated by Y. Subba
Rao. Published by the Adhyfitmaprakiii'a KSryalaya, Bangalore
City. Pages 10, 36. Price As. 3.

This is a free rendering of the Vahyavptti and Lagku-
v Biyavrtti of S'ankaracatya in readable and cha3tc Kannada prose.
The authM has appended short Dotes on technical vOttraic terms.
The sources of the citations are traced in the appendix. The
subject matter of the text is brought oat in a short and compendious
form, and will be helpful in understanding the subject-matter to
those scholars of Kannada who are not familiar with Sanskrit.

H. Sesha Aiyangax

AdhyatmasTlklintatijan of S'ivSnacda Sarasvati, translated
by Y. Subba Rao. Published by the AdhyfltmaprakEs'a Kfiryftlaya,
Bangalore City. Pages 6, 68. Price As. 6.

The present work is a rendering in Kannada of the Spiritual
Lessons of Sivinanda Sarasvati, originally published in the My
Magazine. In forty-five sections the author shows that the truths
of Vedanta could be understoed only by anuMava and not by
mere study under teachers or through books. Yogic practices,
dhySnas. Nirgm/a and Sagutja up/tsauBs and allied topics are
well explained, so as to be understood even by those who do not
know the philosophical texts. We congratulate the author on
these three short and interesting booklets.

H. Sesha Aiyangar

Tirumurukariupadai, edited by N. S. Ramachandra Aiyar,
B.A., L.T., Muthialpet High School. Madras- Pages x, 33 ; 1937.
Price Annas 4.

The little book under review is divided into two parts, the
former containing a preface in Sanskrit, a study in English and a
U&ttam in Tamil. In the latter part, the text is printed side by
side with a paraphrase in Tamil. The poem is ascribed to Nakklrar

REVIEWS

163

one of the great poets of tho S'artgam Age and the President of the
Third Snngani. His courage and faith in his own convictions were
proverbial. The story goes that he refused to modify his opinion
about a literary composition brought to him, in spite of the threat
of Lord Siva himself to open his third eye.

The poem treats of the famous places of pilgrimage of S'ri
Subrahmaijyn ; of these, six are of importance and they are treated
in the book. Beginning with Tirupparanltumam near Madurs, the
author takes his route in the prtidakfit/a kratua. Tintccndur 19
the next shrine described. It is situated 36 miles east of Tinnevelly
in the Tinnevelly District. It is significant to note that the name
of the shrine is given as Tiruclralaivai. In later times, the name
Tirucendur is held to have been derived from die name of a
Paqgyan Icing Jnyantan. The presiding deity here is ^aqmukha
with twelve hands, each face and hand having a particular function
assigned to it.

The third of the series is T iruSvitutH Imfi — or modern
Pazhaqi. It is held that Lak^ml, Kftmadheno, the Sun, the
Earth and India worshipped Subrahmaijya here. The mtrfi here
it DavSdiiUva distributing favours to his devotees. Tiruveraham,
the identity of which is somewhat in dispute between Udipi and
Svimimalai — as both are equally held to be identical with
Tiruveraham — conics next. Muruha is here the Gun i explaining
the orthodox form of worship. The Iasi of the series is Aiagarkoi!
near Madura. The book concludes with a few stanzas under the
name Tout Venbilkkaf, as a separate section (pp. 28-9).

Mr. Ramachandra Aiyar, as a devotes of S'ri Subiahmaqya,
has, in his English study, appended his personal roethed of approach
to the god. His Tamil paraphrase will be found to be cf great help
to the large numbers of the devotees of §aqmukha. The explana-
tion of tho difficult words in pages 31-3 will be found useful
and appreciated, as not all could understand the poems of the
S'ahgam Age.

A. N. Krisk

PPPPPPPPPPPPPP ????????

OUR EXCHANGES

The AdhyStma Praks&.

The Andhra Sahitva Parijat Patrika.

The Annals of the Bhandarkar Oriental Research Institute
Poona.

Annals of Oriental Research, Madras University.

Archiv OrientSlnl.

Aryan Path.

Bhftrata Dharma.

Bhoratn Mitre.

Buddha Piabha, Bombay.

Bulletin ol the Museum of Fine Arts, Boston.

Bulletin L'Ecole Francai9e D'Extrime Or-.ent, Hanoi,
Indo China.

Bulletin of the New York Public Library.

Cochin Government Archaologist, Trichur.

Director of Archeology, Nizam's Dominions, Hyderabad.
Director of Archaeology, Baroda.

Eastern Buddhist, Japan.

Federated India, Madras.

Hindu, Madras (Sunday Edition).

Indian Culture, Calcutta.

Indian Hijtor.cn! Quarterly, Calcutta.

Indian Review, Madras.

Indian Social Reformer, Bombay.

Inner Culture.

Jaina Antiquary.

Jaita Gazette, Ajitashram, Lucknow.

OUR EXCHANGES

165

The Journal of rise American Oriental Society, New Haven,
Conn., U.S.A.

The Journal of the Andhra Historical Research Society,
Rajahmundry.

The Journal of the Annamalai University.

The Journal of the Benares Hindu University.

The Journal of the Bihar and Orissa Research Society.

The Journal of the Bombay Branch of tho Royal Asiatic
Society, Town Hall, Bombay.

The Journal of the University of Bombay.

The Journal of the Greater India Society.

The Journal of Indian History, Mylapore, Madras.

The Journal of the K. R. Kama Oriental Institute.

The Journal of the Madras Geographical Association.

The Journal of Oriental Research, Mylapore.

The Journal of Parapsychology, Duke University Press.
Durham, U. S. A.

The Journal of the Royal Asiatic Society, Bombay.

The Journal of the U. P. Historical Research Society. Lucknow.
The Kalaimagal.

The Karuajaka Historical Review, Dhaiwar.

The Karnataka Sahitya Parisat PatrikS.

Le Monde Oriental, Uppsala, Sweden.

The Maharaja's Sanskrit College Magazine, Mysore.

The Mlmlmsi Prakfis'a. Poona.

The Missouri University Studies.

The Mysore Arch*ological Series.

The Nlgarl Praciriul Patrika, Benares City.

The New Indian Antiquary, Poona.

The New Review, Calcutta.

The New Times and Ethiopia News.

The Oriental Literary Digest, Poona.

The Philosophical Quarterly, Amalner.

The Pcona Orientalist.

The Prabuddha Kamfljaka, Mysore.

99it9i99tiiWiii

166

THE ADYAR LIBRARY BULLETIN

Progress To-day, London.

Quarterly Journal of the Mythic Society, Bangalore
Rama Varma Research Institute, Trichur.
Religions, London.

Review of Philosophy and Religion.

Saijiskjita Ratnakara, Jaipur.

Soqi9kpta S&hitya F'aritjat Patnkfi, Calcutta.
Sentamil, Madura.

Shrl, Kashmir.

Suddka Dharma, Mylapore.

Theosophical World. Advar.

Theoeophist, Adyar.

Udyfina Patriki, Tiruvadi, Tanjore Diitrict.
Vishvabharati Quarterly, Shantinikctan.
World-peace, Calcutta.

Z. D. M. G.

Printed and published by C. Snbbarsyudti. at itie Vaunts Pr««. Adyar. Madras.

153

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“ 0 portion in worm-eaten.

" P- 8. 1. 59.

" Page 18. a ends here.

157

*• ?. ^8]

fra 1 *m*: a i m‘ ^t»,n 3* f^wi i

3?f^^8t<l ^sqfsgsreiftft %v*\*mi ?f% n

wi ^ 5 tW:^r. i «: tor tfl natift g^ri I isufi
^Rf ijsiJ fj*q ?TWi •TR a'jgf .’Wiq: 1 7i iRTqftr. gtijwuq
g^fo ^3 I ^55 maiRwfl I5^»i n (?)

3T3^3 ^q^r^lHT 3T*f I

7T H*n sifW g«tei%\^ 3 T5H Ptf ^ ii

«i J H: | 3 ^HlR f^lf^RR 3&3RT gETR a I 33 3^5*®^3
WJEcRI^ 33lf^R$ | RTRR-

ti'tl'il't | 3131 3 SUWrR:' I RWT: 333* I

3 R*W W3* ljf% ||

1 fra mostly worm-eaten.

* Read | wg^lTl m

' 3 mostly worm-eaten.

' Read ^g^lWH..

1 It is not certain if it « $m or -pro. Only the bottom half of
the first letter is clear. The top portion is worm eaten and there is
a Ions break in the leaf above the line ; no other letter is affectod by
this break.

1 After W25 till ^ the leaf is completely broken, far is
completely gone. There is only a point in the first ^ of ?T in rtT{lf<
visible. The text can be re-constructed from this.

' It looks more like 511-^4. There ia only one small circle
after 5*1 but there is a dot below it,

' Read 93%:

" What is found in Yaska’s Nirukta is SMH !f% l 5RPn

«ffl. (*. \*<)

158

[«. a. ^

m' m\ 3thi* II (S)

«ft ^ afagfolTa i a^aMfo? II

a*ft | »T»ft»T% *TNW^ | ST i^T I

o?r *r?t i ?f&3: rpi *HPfW vr^ i p?® apt*

fawifwa* li

fltfsraro q?MRi*ft$ i afcfrrara ^ I a aftap*
gqaan: srfijsi ^ afta: f|%a i wfa rt i aflnNmfc ^3

alaa: si sRFWtorf TOarasW aai a^T tfsgn: H {^)

arafe. i pir w 3 ^t fa?: i *Rtatf4 n

af«a. i afefe a ?ai aai aa wna: ajaaR; I

SO fti' go i a&rtsatra: i oi^lorapfr ^ i

a arafta?* n

' ww wnsr *si.

• feftar ^

* The reading should be flfttrftem arafaq | Perhaps the scribe
wrote only Af-refr-THR. (*TT being extra) and left out Twfam. The
last letter is not at all clear, being wcrm-eatea. a is only a
conjecture.

‘ Read BP1?. The letter <ft is worm-eaten. There appears to
have been a | mark above < 1 .

* Read «lTri.

‘ Not quite clear.

' Read fa:

• Read Wnrft^.

31>135*T

159

M-S: 5 **]

q: APT 3^ | qfeffe | q (^fqgt 3T»i: 33>3 f^WRl

Sfqftot PrP-^%^ gq*ta wigc^: s?*i W I ams
pqw: II 00

3'f‘T3*3 ^ 3*75^3 qqi^TT I «£lft IR II

3333*3’ 333 3JJ3*3 3 | W53! *§j&t3 I 3333

aA-Ji^: 1 #RR33:’ i *Jjn M #rrwre 4ka i

f * tqfafofi^ I 3131 3T3T qKigftft | JFTCtftftl <£ + +

W3‘ II

3333*3 | 7l3 *3^3 333*3 33 33 ?<8%1 3531^ 3331

m qwrwji II (<\)

•rf? ^ 33 3 *t;i 3 g?5 q’teRpft qa^fra an^: 1
frl 3ffqfg-i qirgT 3 ^ 33^3 3 f?3r 3 r^ ||

3% I 3f|^ «ft 6 33^ | 3 35: I agtsfa333T3*3*J I 3
a=3 'UmiMR^'I*) 313*43 | qqt if^T: FJ3Rq)sfq |
313: * I 3^31 qn<n siftftq 3733: | arfqftq: 333: aifRi3T-

3T5: I 3 f| 3*3 Taf4tS%' 331 35R3: II

1 3 following 3*i completely worm-eaten.

’ Read sjqfroRW:

•Read ^(=^ 15 ?).

' After 1, there are two syllables worm-eaten. They are com-
pletely gone. The second looks like «. Perhaps to read 'R'fcfflfa.
' Read trf.

160

WwpqTWl

[31. <. 31. *

si ft ftw' gwJ (*. ?v)

fenfowi %^To?re^’ i

vftfti 7*i' <nfo (*b. *. ?®.. R)

^ ^ i? «rapi *iftaftr fiflfct i aianjisa i
7W: a l 3 n’£* |?lf^lcl*^W , ai^wf’ <rfa3Ta

ViWjfd' ||

a ttRitfi o5TR l >(WW $ u% fagffls% i a*fg 3wia i
« aw uara 3TO9K aa snufaWtai i aft a i aft aa sw
srsafflwniwwl sifii afiwaa ^ a?<n Wa qaa?a:
sraig: i a a jai siro: aaa ^3i: | a ^ ^ aaaitjai tnawft?
«i5W nftaf^ i ($)

f|a ^T 3^Tt Sjjl 2^ i

##lt: ^Rft'gC 5^: II

1 Read ftwft.

1 5 mostly worm-eaten.

* Read y*l

' This must be tbo explanation of WW^. Perhaps to read

str a®*a Vq.

‘ The connection of this word is not clear.

' Read Wig:

’ W mostly worm-eaten. It is only a conjecture.

'Read a^.

' From Wig: the sentence is not quito intelligible.

flT'Hfj'TT

161

«• ?•***]

^3^ l 3^ *S? I *PTf& frlg^ i rrai

SWT 4W iwfiqw cT3*H: | &4 ^ Wf\ I |

^ *?RSfrt I Wim* II

(m. y?. «.) i

sft i «gwp* i mm - 1 ftsfa i 3^

|«t 't'ft tyftara. i a*n «Rt awM^Rftai: 1 %tra-. stsm^r:

STF>TT: l tgftftl 3*l|traT^ II

3*33 TRI | o-'Hlftql s^t trai &3ftT 3?*fi*S

si gsss: i it ‘s ftgfci i

^iiitsi *13 a'lR i?sfa i sfthifw ' ta | £ til'd 1'if^aifa *w?jj

cSRift ll (va)

3? ft TRT S$5 f Pn*F^5TT ^ I

3?" faWl^ I f| t!4I SWSJSiR: 7 | I tpp?

1 Read «<fl: raiTO: cf. N. 10. 33.

' Read VTW»i:

’ Read

' Read ifWfoT.

* Page 186 ends here.

‘ The praiika is not separately given.
' Omit the visarea.

‘ Head 3*£:

*1

162

| f^n: I 31^33 4<M ‘ ? 3 + +‘

Sift + +' | $3313 | Q$TO: 'fiNon’ I 3ti3»MTbiy 533T-
ft*t: I 3R$f $33 ft^lft 9 Hd<W«lfafci a 333 ||

33 f$ I Rff*f|01 f| fT3T ^W*»+K f£Tr3 333$ q^jRq |
aais 333 ra^t 3 ugft$ 53313. 'RiP' nfoaig \
«lsq E'-nfr-r. 3 >p<i q»:wi?45ftft 32jj ll (<?)

513 % iWpJLT^: SSdjjfi Wkt ^ 1

m4& $ Mft fa Ml: n 4 ^**H n

5T3 £ | 533. I 5133fftft fc 533 | ^ 7T33 f*H*t
3wft I 3?$ 3$f fftkl ftftT’nf 3iftT *fter‘ f333T I

1 *9 In •% worm-eaten.

1 <pj«: worm-eaten. Only a conjecture. The middle letter is
completely gone. The other two are partly retained and can be
made out.

’ S' completely and t£ mark in % partly worm-eaten.

‘ Not intelligible. Perhaps SRTSH^.

* Alter i the leal is broken. 5 partly retained ; then about
two syllables completely gone. Perhaps to read sPdRft instead ol

3 * + +

* Two syllables after Sjfit mostly worm-eaten. Perhaps
EfojigJJ.

' Not intelligible.

1 Read t'l'Wffoft'-

’ FilBt written TOT. Then W mark inserted between 91 and n
below the line and the 3" mark after 3 deleted by a dot above.

" Perhaps to read *ft*. Not clear.

*irawffli

163

«■

I n# **!%' I TO$: 'K^fa* |

*zft fij<fl+Hl I *m$:‘ I $?i f^:

«33^Rra: I q?T: WTSftfo 4 ||

m % i ?T<i ^ *1^ fo?qifa a?s ^ i Mon
«ft*n 5«ftKWRa i s swftra: ^ f* qri^gg 3r<^ i $g ^
m stftai sRi II ($.)

3rt g wi T^n^rm i’TT ans ?£i ft fsf?% i
3T^tf3 ^°TPT 5^ ^ilfrl ||

wft ^&n: <ra «n: i w ?fa *i' « I g<T ah

| W?: 2*r^ flH'4: | qjfl-
<fi!.dc'l[*g3pll?r *Rfl^T ^Tfc^* | ««!'% ^Tv?IT: |

fitter i ^ ?sra B I iBffcjy I fanf^: 10 i

1 The letters are not quite clear. This is only a conjecture.
The last letter but one is partly worm-eaten also. Perhaps to read

Ppfcft anffa.

1 Perhaps to read .

1 The Ms. is very comipt ; writing not clear. This must be the
interrelation of Cf. N. 2. 7.

* Cf. N. 11 . 21.

* Read ?.

*Cf. 3. B.2.1,2. ♦.

r It is not clear wbat root is meant. Read instead of
KJWH. Cf. W N. 3. 20.

1 Cf. the S. B. section referred to in note 6 atove.
u Perhaps to read OT*?!.
w There is no 3q in the text.

[«. ?. 3 T. ^

I I 'prifa I

II: I I *1 3 ■eWtl i

*U?°IW I 1 |K*ir«ll^ I 3 T

foot PwftK:’ fllPR:' I aiT^fcl

(I. in. *. R. ?o. 1) *ft 3

aiflwftft ii

; r^aifti cra^ % aifa fcai n’agfai |
<wi ua\ i »rafa 3 ftai i aift 5151 ft

fWH *raif*? 11 (?°)

?Rt aw u ii ^^*ng^i sttf^ nsfarnT sfafir. 1
fT^as *tt 5 3 n^: it $t*ft: 11

9 t 3 I I cTf^T 3 T% W>n «MRM: I d^qlylW 33 * 1 -

^ I *\*F*&miz net 35,3^ I W)M &VS-

m-‘ Wt'ftftfa II

f*l aifa 1 win? ararfa a^nw: 1
apj 3 SfoJ^ST <M«wl ffaffl: I B ca'ajj^ aw 55 spng |
<Kis Mgwt? ai «wnwg: sriM: tfa 11 ({ \)

' Read The word «3W»: after RRW1: seems unnecessary.
' Read ftwfart:

' cf . ^ «ngi 1 ^ «. (ft. <»i. <•)

‘ Read iftRffiftsF 1 ?:

4 Read f*cS3Wt RltRI'Wi'l:

165

q.

qftsfrii r ?? an ft ^ i

gn:5lfr qq^roft: nt wsruthtt ^rt pto n

aftn. i 3^^ i qftqra' s^napr-

qprl «*t $?T*J ftajftft I wft fT^T RjTHfaiqq: |

55iqft I A ^WhijMM.* q^S: 1T511

^°T> 3*^5 II

qfolffiq. l <ftq qiF affc! q® «4 WTOfa fai qTgflU
?f?l I fi^a 42^1 =3 a?l qffl ftqll WTft SWT gfgqafa I 33 :
gq:^r? q »ng5HF^» TOTT 3^: **qiq gqtrg ll (H)

33:?© 4%} l

afti Trar ^jj: y^ifssi ajrsft ft &qta; qraft. 11

3^ ?ft‘ qftftP3rl[ 9fT I $$fcl WWT
•na i arq a^sft jfftftft i qqig ftat ft^arfta fft" i + +
^feroft* i »aPmqi i gaift ar 1 i tm-. w«rckT*$3q' ?ft

1 Read f**W.

* Reod^TT?^H.

4 The ^ ia 3T*l and ^worm-eaten. It is only & conjecture.

' There is ao pratika separately given.

' Page 19a ends with $. Tho first letter in the next page is
completely wenn-eatea ; fcl is only a conjecture. Sentence not dear.

* After jfcf, part of a letter is seen ; cot decipherable ; then
two letters are gone ; part of the 2nd is seen ; it may be Perhaps
lo read ?fcW<I.I wfrfoofa or *filt %q: wSlfewfe.

1 Reading uncertain ; not intelligible.

1 Not intelligible. Perhaps to read qeft: wfcwWfSf.

166

[«• «. i

g j R5fl: 1 I ®R S^3 ”TT^3 l

If*:’ ^ I arf^: ®nfi^T:* I WT-

ftft I 3*ti aRWm' 5*4 TRT «H»ft I toC

m&Y ft*j 4 l^t iiyi^i' i ?fci 11

^:frq: I »Z$n: fas ggsq tog 9 ?:

«f^’- 3^ 1 a wrlsqgiig 1 fa?iqf|f*ra: qisiR. ftjpri^ 1

TOlftto* <fi3 «9SnCT || (^)

3d g $af ^1 qirffH^ g^lfrq? #$: I

r%sF (i^-iife ftpw: ffnft 11

sra 1 to?* aRfllfl:' i *m ?q’ J jtrtoV' I

8 R + #: rf^: 1 * I I W" *t& *R?I: I

' The explanation of tko word gfltipf is not clear.

’ H m £H: worm-eaten. Read ifw:

' fi{ worm-eaten.

’ Read to,

' Perhaps to lead Wftfojt.

' ReadTHR.

' Read am\.

1 Perhaps to read
" Read m.

11 « portion in PC worm-eaten.

" Between the too 9 syllables a letter is worm-eaten and not
decipherable. It leaks like 5 preceded by two tr marks (to form the
mark). Or it may be «T. Perhaps to read afiflj | 8R.

“ Read sh£:

167

n. g. ^»]

I 8^

qm^fifci it

i **t 3«n^ a ^
3£fT TOW*, l 3&: %qf^on3T<t,* | 3§ «Tl|
W *n«:‘ I ftnW:

3^3 % %ss: I
*ra 33 q|:
qiqift ft3R13

3Rut I ftwiw?ra

333^ 313 WR ^)lft

(t8)

3^1 ffc*T qrsjquiim'^q ft q'-igq sfonT |
a«j4ife^ tft ^hImh) 3lft<ft ^JTq II

35tR^° | c^rfi’ 3$q TT5I 3^ftq' | Slftftqfa-
iM* I 3w4q|3WWPI ,# | ftsKW” |

1 Read 3Hrfesi'fi?£fiI ,

' Read JRJntf.

' Read §mi>n3.

' The passage is not intelligible.

* What Ylaka says is : 3?g*T *?SOT: | wft** m i

*mr saftfo stw? i s?w: ifft wfci i fa qp*s (ft. *. c)

' Read^Wl.
r Read 3*fa.

1 Read 3*-*p*T.

I Read tfftftflfafl'S:

w Read 3PW TOW.

II May be

“ Read ftw. It looks as if there is some bit worm-eaten after
H, and it may be a 3 mark following'.

168

[W. M. ^

m 5 m m i awiro:

•»lWl|iH*l‘l*i$fel: | 3TfeTCS$ SiMJ WRl^dl Jjfe ||

3j£WH | 3W1 *»?JT Wii WWfl: qw«? fel*W

mm wpw. i «a gs wrwifa% «?*qFP?Fnfe% *?i

spngtfen aipi gfasq ?qiq a^m: ?r?g: n (\\)

qfafe, I Mtqfe II

qfaa i & qiq5T3T%g ^ q^^arat 5Htqi^
t,<rfci 3'*R D i awi^q-q^n' -5'B‘t i ir* fen i
Bctw' ?P4T i fen slfr?n aigi 3^i ' i qnr nftnfe
f&fe i ns^raff wm<| fffafa' i m *$fcwis*w<«

1 Here there is the figure 5 (which looks more like ft) to mark
the end of tho stfkta.

* Read CH^f:

1 Samayinukramai)! is the seventh of the twelve amikramaQjs
written by the author. The twelfth is this commentary itself. Cf.
the introductory portion in App. IV. of The Madras University
Sanskrit series No. 2 pt. 1.

1 Perhaps to read It looks as though something is missing.

1 Read **ytn:

1 Road 9 ft 41 4:

169

«?. ?• *

safoift* ftw II

qfefe i asa fl^R^M^^iRwJiia d<w«j§ f|?na:
nwrai $1 i SjjKtwte fsfiiq^a^a a sa ll (?)

m $ rail M±wi fas: i *n *p$ ii

*n a: i aiwiargaw aia?<n 8 I fafteaw’
aa i fau: asiftft:’ 1 ht s s°naw i fa ?ei affaira
OTa:' fatena) arcfar^' 0 i a»j *fatf|*wa 5ft 1 1 11

ai ai aaiq 1 aiwiaig^rq «pw ta^jna a?i aa 1 «n =a
(Piiaw aw* 1 f&nqtt para: 11 (\)

1 Read 3<TOr*fta.

’ The sentence is not quite correct. Perhaps to read W TCWtW
3^TPP3 1 '*•'-< jfe.

1 This is the sixth anukramog], Cf. reference given in note 3
on p. 168.

* Read ttfWft.

* Read fa%.

* Readmit.

' Read f*&aWR(.

1 Read TO 5tfl:

1 Head f*TT»f:

* Not intelligible.

" Perhaps to read tffg: rflU: wfiwaH Sfa.

170 [«. V. \

fa | inf T»ftr,g a «fat^ 1 #fi$rn tfmft ii

ft I *255*r^‘ I ftfhft g^fpfal flRftfeft-

wm. i <r *s5r’ *gfaft: ^ | MnO^ran $#w

37^’ ^I5TR $$ *ft‘ s^sg^wjqi 1 31»nft: skfwi II

ft saStaw | onft*?!fon«a as $s *r: igfiif*^-
Wr: II (\)

qTf ft »t faN*: I # * II

ITT ft I st I'M Pci W ft 5 ^ $$$: ^tPJl

*H I rn: $m pV SlRI^l W:' qggfoq'
qg . . . wn*H ftftfa 0 n

' Read gwfc: or it may be %. After the letter q is

written aa<l deleted with a dot above.

* The purpose of this word is not clear.

’ Page 19 b ends with 57^.

1 !ft mostly worm-eaten. The following two letters ate scarce-
ly decipherable. O* 1 ?! is only a conjecture.

’ This is the ninth anakramagl. cf. the reference given in n. 3
on p. 16 $.

* 0 and mostly worm-eaten.

' Head w:

‘Read TOflCT.

’ After 5T, the letter q is half seen. The corner of the leaf is
broken and two or three letters arc misng. is what begins

the Dcxt line. The letter after is worm*«arcD and cannot be
daiipbcrcd- ft is only a conjecture. Read TOftoNdtai I ftwiTfl-
ftRftr Tho word TO .^ouW be added before TO

\\] awa^i 171

irifs i aiife *1 aa fafan gsa: ^'Ri aw
naia oft qoaafia «wi af^R snara?aiaifa gqjreafca n («)

5 ti sfcrfog w w toi? i n

a^T i as a: «afri i a*o i a fori awaftg?? $4:
af[ai i{BR a^&jRn 1 ai i $?aiat aP^'?a*lKi i n

a^i yaftaaj
agai 58RH. il

i a^a

aa^oi* arga i ftrai

i a: safe i a^i a ^atf awafa*p $a:

«

!^ai h a i ^adaia Tig^ II

rcTWtjaia* aaaaai-?l a aaiq + +
aieaak srffH gfa‘ II

afoaam i asrifoa «5m*®(r ffcsraaft anaaaiat i a -a
troiqai 'prwa aaaiara awatei»5fnfa il ft)

at €rt *nfcnn i & ara ;

1 Head «g?Rre.

1 Read «*lMt*i: 'rf^HT *%.

' M alter gar mostly worm- eo ten.

4 After SOT the comer of tbe !eaf i6 broken and a letter or two
missing. a is what begins tho next line. $| U only a conjecture.
Head TOTOT:

4 Not intelligible.

172

[«. \.v. \

i smft^ift ft^' i i arerftw-
fwwj: fltftft I WFa«RT?ft qrefi:’ I Sf'Sfwft'l 3T
%3?1<T 1 sfafT <Ks^ll^ | R^GJT ft tiyjfo

qaa: qf^oi: a mmm I aar wi* aw: Hg^3:‘ i

s*ra aretfift agsift a?*i ssa a* g.srefiftft 1 n
ft q«i? ^raa: ft. %. ?. *o)

^ amq&reaftft n

^sT q: l q: srar^ift ^-aR^i n^aai qftnni ^rejig^ra
q^ HT5 q«Ra ^5 5 aw: agssr n's^tfl: l ag'sqiFg qaa: qftflJi:
qqqfta fq^pqaiaw aw: a g aqiawre ftreiwiafaft ll (vs)

ft? 5WT jt^ spfMg: i v ll

M \ M $\ m: arena. 8 qi$: i >m\
fliai:’ i 3R9T aawa: jpre^^ana, i 5 aqanq^ 1
5qR5Ttsft?T are: aa'ftft* u

’ Whai is found in the Ninikta is ftRfdWift'tl*t^<l<IftH>»^H:(^.$).
' cf. 3wfim qfaw i 3 rri ir wfii i w*o\*i ifti «i i ti/R*q*cr

fiwrafii «t (ft. \. v).

' This must bo or H.

• Road qg&fl:

‘ The passage is unintelligible and very corrupt.

* The letter preceding is doI at ail legible, q? i* tbe
nearest approximation. Read WSPl.

' Not dear. Perhaps Wet 5WR.

’ Read &? q q

’ The word <FT*fl: not taken up in the commentary.

173

«. t- * *\1

M m: i ^ ffwi «wi^gKF « n w if fr» ^ *% *ur%

H3JPPIRR. ^afe|wlwg i HTWTR arf5mi« ^ %fr? II (<£)

^ I fcf ^ TOT# II

M I W 3PJ 3flft TO I *fcffoW I

^ ^swii««^ ^n ftflft ii

i ^ aram^ifTWR fo^floiw nja: i ^

^ wfq qift ftft 3T?JfHH II («,)

ft •ftp? ^1^31 ^®T: 9^?T ^ I HIwftlPT II

ftTOR* m UWI'Hlfo^M, 1 I S 5 *^ 9m‘ qqfft
as) ^ 3Rni « # ^ ?^T: <iWMWi^ft^*»i*nfSft^
ifti *t®t sTTflrqi ft tor ?ft snsrprefaj sftsnr: T n
1WI§ ^ $&!:' far. ? 0. v9)

JTSfft fraft*WP* I ft?!: TR9T: ?ft a’ II

'Road**.

* Read H

1 Pratika not separately given.

4 It appears that a portion is missing.

* After 91fT there is a small dot. It does not look quite like an
nnusvfinu

' h is worm-eaten and not quite decipherable. It is only a
conjecture from the bits left.

’ The passage is corrupt and not not quite clear,

’Read TOT:

* Not clear.

f f

174 [w. w ^

fomz. i « frflsfa *2 ci«pT >25OT ^ HrcisR

gm: ii (?“)

foNH^I r^fir^t 3fft 'fc’Tft I ^ifd *TT 2 *R^? II

3RI: I WI^M, ft J 8T*nft l STT^TiPl I RF^ ft
RPJ^W fctllft Rift ’tl^irt* %tS®RiPi ||

Rwfa I

q^jf^l ^ i^*1 $<1lfa Rift ^ *&Rlft II

m>

H jfl g*.4oferfl: ?JWt WI I R 2 afl^fR RTf*R^ II

fl R: | ft^ftfcl ftRTS: fl^TRRfa^* I 3fft RTipft:
1^: WT?R: | ftWTS^WI-rfteM<*W I R3T

ftw ftWl i* ?ft II

ft&telft afcfa 3R ? (RS. %. VS. »)

I WSR1H (JR^piftW: TO I RWRg’

’<lWH!<ifa 3*1^: RR4I4 ||

' Head ftvifJl.

1 The word is not clear.

1 Pratika not separately given.

‘ Read WWW:

‘ Perhaps to read S^rawfajuni .

‘ R. V. 10. 32. 2. The passage isftWflf fowl: Page 20 a ends
with ft*.

’ The Ma. read aiHfl. Read 3Sq .

‘ Read H3RJI3.

175

«. <• S; V]

sftwM annftvi (’R. *t v. H- *)
q or antnt' aifra^’ n

I SRlRftfil* era | 3T-

g im l *i l ^WF<nft ‘Iwri ^ 1 n

« ^ faTO 1 WsraiR P3J*ift.ra: q*u ^ilg i

swiCTi'jfa ^ sransg ii (\\)

faforft ftra ^ ^ I ift rast ft ii

ftsg i ftssTft uro** i ffcwran i 51ft 1 5 iw?ft-
1 ^31«g ^irafei II

sjfV Ararat (5R. %. <^. ^v)

'tt'il qra 1 ftra 1 0 1 f%f3fPrf% raq-

®n*n if* raw 1 raft” ^rarS : 1 qsjgwga rara%

1 ft completely worm-eaten.

’ Last pSda of tho stanza quoted just above.

’ Read W*tf Ift.

' R. V. 10. 186. I. Usually the commentator quotes from the
beginning of the pada. The pada is «T<t WI 03 iftnq. Peraaps a
bit is omitted by tbe scribe.

* Read S>W3
' Read ftSSSlft «**(.

' Read Oft:

‘ Read oft. The letter ft is worm-eaten ; yet it can be seen
that wlmt was written is only ft and not ft.

’ReadftftriCT.

" Read ftffa ftffe.

0 Read CTfti: